Thinking on Scripture with Dr. Steven R. Cook

Deuteronomy 32:1-43 - The Song of Moses

Introduction
     Deuteronomy 32:1-43 presents the Song of Moses and Joshua (Deut 31:30; 32:44), which was communicated to Israel on the plains of Moab just prior to Moses’ death. Though it’s commonly called the Song of Moses, it was communicated by God and might also be called the Song of Yahweh. The song recorded in Deuteronomy 32:1-43 is didactic, revealing the rebellious hearts of the Israelites, not just in the moment, but in the years that would follow. As the nation would experience blessing and prosperity in Canaan, they would turn away from the Lord and pursue idols, and God would enter into judgment with them. However, when they cried out for mercy, He would deliver them and judge their enemies instead. The song emphasizes God’s just character, Israel’s duty to serve the Lord, and judgment upon them if they disobeyed. The song represents, in condensed form, what Moses taught through the years he’d been with his people. Daniel Block notes the “song serves as a sort of national anthem, intended to function as a ‘witness’ in perpetuity (Deut 31:21) by reminding the people that they owed their existence to Yahweh and warning against abandoning Him in favor of other gods. Moses had personally performed these functions for the past forty years, but once he is gone, the Song must take over and keep the people on spiritual course.”[1] According to Warren Wiersbe, “The song has four major divisions: the character of God (Deut 32:1–4); the kindness of God to His people (Deut 32:5–14); the faithfulness of God to chasten His people (Deut 32:15–25); and the vengeance of God against His adversaries (Deut 32:26–43).[2]
Text
     Moses opens his song, saying, “Give ear, O heavens, and let me speak; and let the earth hear the words of my mouth” (Deut 32:1). The heavens is likely a reference to the angelic host; those spirit beings who operate in the presence of God and in an unseen realm. The earth would be the realm of mankind. Together, they would serve as a witness to God’s character (cf., Deut 4:26; 30:19; Isa 1:2; Jer 6:19; Mic 1:2), Israel’s obligations, and the judgments that would follow if the nation turned away from the Lord. The song served as a reminder of the legal contract Israel had with Yahweh. Throughout, God is seen as righteous and just, whereas Israel is seen as being in violation of God’s laws.
     Using picturesque language, Moses said, “Let my teaching drop as the rain, My speech distill as the dew, as the droplets on the fresh grass and as the showers on the herb” (Deut 32:2). The similes of rain, dew, droplets and showers, speak of the refreshing qualities of Moses’ teaching that would invigorate them if their hearts were open to it. Pointing the Israelites to God, he declared, “For I proclaim the name of the LORD; ascribe greatness to our God! 4 The Rock! His work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He” (Deut 32:3-4). The “name of the LORD” ( שֵׁ֥ם יְהוָ֖ה shem Yahweh) refers to His character and reputation. Whereas the gods of the pagan nations were fickle and impotent, God was stable, perfect, and just in all His ways, which meant He was predictable and could be relied upon. Those who cling to Him will find stability in an unstable world.
     Describing Israel, Moses said, “They have acted corruptly toward Him, they are not His children, because of their defect; but are a perverse and crooked generation. 6 Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you” (Deut 32:5-6). In contrast to God, Israel would act in a corrupt and perverse manner. Such behavior would be foolish, considering it was God who purchased their freedom from slavery in Egypt and established them as His people. According to Eugene Merrill, “Yahweh’s charges against Israel were that they had become so disobedient that they no longer acted like his children but, to the contrary, had repudiated him as their Father and Creator.”[3]
     Moses gave the people the key to avoiding foolishness and future judgment by the Lord. Moses said, “Remember the days of old, consider the years of all generations. Ask your father, and he will inform you, your elders, and they will tell you” (Deut 32:7). As in previous comments by Moses, Israelites were directed by God to remember their heritage and that they were once an oppressed people. The word remember translates the Hebrew verb זָכַר zakar, which means to call to mind, and implies intentionality. God’s people were commanded to remember their past servitude in Egypt, and that memory was to have a positive influence on of their behavior (Deut 5:15; 15:15; 16:3; 24:22). Israel’s special relationship with Yahweh was a part of His master plan. Moses alludes to the Tower of Babel, “When the Most High gave the nations their inheritance, when He separated the sons of man” (Deut 32:8a); cf., Gen 11:8-9). He then references the land of Canaan which the Lord had portioned off for His people, Israel, as “He set the boundaries of the peoples according to the number of the sons of Israel” (Deut 32:8b). Eugene Merrill states, “God from the beginning carved out a geographical inheritance for his elect people and arranged the allotments of all other nations, especially those of Canaan, to accommodate that purpose. Not only was Canaan itself, then, set apart from the beginning to be the land of promise, but its very extent was established on the basis of Israel’s ‘number,’ that is, their population and other requirements (v. 8b).”[4] Furthermore, Israel was selected for God Himself, as Moses wrote, “For the LORD’S portion is His people; Jacob is the allotment of His inheritance” (Deut 32:9). Earl Radmacher notes, “This designation for God’s supremacy is unique to Deuteronomy. He is the sovereign God over all, even the boundaries of the nations. the Lord’s portion: While it is the Lord’s will for many nations to exist, He has favored Israel with His special grace, promises, and covenant.”[5] Moses highlights God’s selection of Israel, saying:
He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. 11 Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions. 12 The LORD alone guided him, and there was no foreign god with him. 13 He made him ride on the high places of the earth, and he ate the produce of the field; and He made him suck honey from the rock, and oil from the flinty rock, 14 curds of cows, and milk of the flock, with fat of lambs, and rams, the breed of Bashan, and goats, with the finest of the wheat-- and of the blood of grapes you drank wine (Deut 32:10-14).
     God had not only delivered His people from bondage, but He also cared for them and provided great blessings. Jack Deere explains this beautiful passage, saying, “The metaphor of the eagle speaks of God’s wise and loving parental care. As an eagle must force its young out of the nest if they are to learn to fly and fend for themselves so the Lord led His people into the harsh life of Egyptian bondage and afterward through wilderness wanderings that they might become strong. And like an eagle, the Lord remained ready to ‘catch them’ when necessary.”[6] The references to honey and oil from the rocks meant that God would bless His people, even in barren places that appeared to lack bountiful resources. Other blessings included curds, milk, lambs, rams, goats, wheat, grapes and wine. With God’s blessings, Israel should have stayed close to the Lord, which would have provided security in a hostile world. But in a great act of stupidity, His people would turn away from the Lord, as Moses wrote:
But Jeshurun grew fat and kicked—you are grown fat, thick, and sleek—then he forsook God who made him, and scorned the Rock of his salvation. 16 They made Him jealous with strange gods; with abominations they provoked Him to anger. 17 They sacrificed to demons who were not God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread. 18 You neglected the Rock who begot you, and forgot the God who gave you birth. 19 The LORD saw this, and spurned them because of the provocation of His sons and daughters” (Deut 32:15-19).
     The term Jeshurun (יְשֻׁרוּן Yeshurun) means upright one, and is probably used here with a touch of irony. When Israel would grow fat, thick, and sleek, they would turn away from the Lord and forsake Him. Only the wisest and most mature believers can handle prosperity without compromising their walk with the Lord. Most believers can handle the adversity tests, but few past the test of prosperity. Jack Deere correctly states, “Many believers learn that prosperity is a more dangerous trial than adversity. In adverse circumstances a believer is reminded of how desperately he needs God’s help, but in time of prosperity he may easily forget God.”[7] Israel’s future infidelity would provoke God’s anger as they would turn to strange gods. But turning to the idols and offering sacrifices was actually an act of demon worship. This shows the corrupting influence that demons—which operate in the unseen realm—have upon the religions and cultural norms of the world. Because God’s people would neglect Him and embrace pagan values, this would provoke Him to anger. Moses described God’s response, saying:
Then He said, “I will hide My face from them, I will see what their end shall be; for they are a perverse generation, sons in whom is no faithfulness. 21 They have made Me jealous with what is not God; they have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in My anger, and burns to the lowest part of Sheol, and consumes the earth with its yield, and sets on fire the foundations of the mountains” (Deut 32:20-22).
     Seeing the foolishness of Israel, God would show His disapproval by hiding His face from them, which meant His blessings would cease. And though His people have no integrity and are faithless, yet He regards them as His children, in whom He has great love. God’s anger is a reflection of His righteousness, for He expects His people to be holy in conduct. Being provoked Himself, God will in turn “provoke them to anger with a foolish nation” (Deut 32:21b). This implies Israel would be harmed by a pagan nation, which would have never happened if they’d been faithful to the Lord. Moses describes some of the Lord’s judgments as follows, saying:
I will heap misfortunes on them; I will use My arrows on them. 24 They will be wasted by famine, and consumed by plague and bitter destruction; and the teeth of beasts I will send upon them, with the venom of crawling things of the dust. 25 Outside the sword will bereave, and inside terror-- both young man and virgin, the nursling with the man of gray hair. 26 I would have said, “I will cut them to pieces, I will remove the memory of them from men. 27 Had I not feared the provocation by the enemy, that their adversaries would misjudge, that they would say, ‘Our hand is triumphant, and the LORD has not done all this’” (Deut 32:23-27).
     Here we see God promising to implement the cursing aspects of the Mosaic covenant spelled out in Deuteronomy 28:15-68. Famine, plagues, attacks by wild beasts, and military defeat will come upon young and old alike, “Both young man and virgin, the nursling with the man of gray hair” (Deut 32:25). The judgments would be so severe that the nation would come to the brink of destruction (Deut 32:26), but God will not destroy them, lest His reputation become tarnished, as the pagan nations would misjudge their military success over Israel, and say to themselves, “Our hand is triumphant, and the LORD has not done all this” (Deut 32:27). By sparing them, God will protect His reputation.
For they are a nation lacking in counsel, and there is no understanding in them. 29 Would that they were wise, that they understood this, that they would discern their future! 30 How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had given them up? 31 Indeed their rock is not like our Rock, even our enemies themselves judge this. 32 For their vine is from the vine of Sodom, and from the fields of Gomorrah; their grapes are grapes of poison, their clusters, bitter. 33 Their wine is the venom of serpents, and the deadly poison of cobras. (Deut 32:28-33)
     Because Israel lacked wise counsel and understanding, this made them vulnerable to all sorts of troubles which they would bring upon themselves. God desired that they would be wise and discerning about their future and would make good choices to mitigate their harm. If God had remained as their Rock, then they would be able to perform impossible tasks, such as a single person putting an army of a thousand to flight, and two persons putting ten thousand to flight. But their failure to have military success over their enemies was because God had given them over to their sinful ways. By their own choices they made themselves weak and vulnerable to the dangers of this world. And God would use the pagan nations, who were as evil and hostile as Sodom and Gomorrah, to judge and humble His people.  
     Though God would punish His people for their sin by using Gentile nations, He would also judge those foreign nations for their sins as well. Moses said, “Is it not laid up in store with Me, sealed up in My treasuries? 35 ‘Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them.” (Deut 32:34-35). As the “Judge of all the earth” (Gen 18:25), God stands ready to render punishment upon all who transgress His righteousness.
     God promises to have compassion on His people, but only after their human strength was gone and there was no other place to turn. Moses said, “For the LORD will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, and there is none remaining, bond or free” (Deut 32:36). And then, in a mocking manner, the Lord will ridicule the pagan idols Israel had been worshipping. Moses wrote, “And He will say, ‘where are their gods, the rock in which they sought refuge? 38 Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you, let them be your hiding place!’” (Deut 32:37-38).
     There are no gods besides the God (Isa 45:5-6), and He is sovereign over all His creation (Psa 135:6; 115:3; Dan 4:35). Moses wrote, “See now that I, I am He, and there is no god besides Me; it is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand” (Deut 32:39). And then, in anthropomorphic language, God is pictured as swearing an oath, saying, “Indeed, I lift up My hand to heaven, and say, as I live forever” (Deut 32:40). God is Spirit and does not have human hands (John 4:24); however, this is language of accommodation to help us understand the legal aspects of the Mosaic covenant and that God Himself swears an oath to keep His Word. And since God cannot lie (Tit 1:2; Heb 6:18), He will do what He has promised.
     And what has God promised? He has promised that He will execute just vengeance on the enemies of His people, rendering judgment upon the nations for their wickedness. God said, “If I sharpen My flashing sword, and My hand takes hold on justice, I will render vengeance on My adversaries, and I will repay those who hate Me. 42 I will make My arrows drunk with blood, and My sword will devour flesh, with the blood of the slain and the captives, from the long-haired leaders of the enemy” (Deut 32:41-42). Here, God is talking about those nations who are hostile to Him and His people. But for those Gentile nations who are positive to God and His people, the Lord says, “Rejoice, O nations, with His people; for He will avenge the blood of His servants, and will render vengeance on His adversaries, and will atone for His land and His people” (Deut 32:43). Those who are positive to God and His people, Israel, should celebrate when He judges and punishes those wicked nations for their wickedness.
Summary
     The Song of Moses, in Deuteronomy 32:1-43, was to be taught to the Israelites—both present and future generations—to serve as a perpetual reminder of their covenant relationship with Yahweh. The song reveals God’s kindness toward His people, the prediction that Israel would turn away from the Lord and pursue idols, His just character to punish them for their disobedience, and His integrity and compassion to preserve His people, and to execute vengeance on their enemies. By memorizing and singing this song, the Israelites would acknowledge their duty to obey Yahweh and the just and certain punishment that would come upon them if they turned away from Him and pursued idols.
Present Application
     As God’s people, we are greatly blessed by the Lord (Eph 1:3). In Christ, we have been rescued “from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13). In Jesus we have forgiveness of sins (Eph 1:7), eternal life (John 10:28), the gift of righteousness (Rom 5:17; Phil 3:9), and will never face eternal condemnation (Rom 8:1).  As God’s children, He calls us to live by the “law of Christ” (1 Cor 9:21; Gal 6:2), and to pursue biblical virtues such as righteousness, goodness, humility, and love. Peter says, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet 1:15). And Paul instructs us “to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). Such a life does not happen automatically in the believer, but comes as we devote ourselves to the Lord (Rom 12:1-2), schedule regular time to study His Word (Psa 1:2; Jer 15:16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and apply it by faith to every aspect of our lives (Heb 10:38; 11:6). Discipline of mind and will leads to good habits, good habits produce godly character, and godly character  glorifies God, edifies others, and creates stability in our souls. And we can expect heavenly rewards when we are obedient to the Lord (1 Cor 3:10-15; 2 John 1:8). But, there is a real danger to us if we fail to learn and live God’s Word (Heb 4:1-2; Jam 1:22), and He will discipline us if we turn away from Him and live like the world (Heb 12:5-11). Such discipline is borne out of the heart of a Father who loves us and wants our best. He wants us to become spiritually mature Christians who are governed by biblical virtues, not worldly values or sinful passions. Those who are positive to God will advance spiritually, operate by divine viewpoint, live by faith, develop cognitive and emotional stability, and model the best virtues of biblical Christianity.  
 
[1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 748.
[2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 182.
[3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 410.
[4] Ibid., 413.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 266.
[6] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 318.
[7] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 319.

A Survey of Christian Theology - Lecture #23 - Israel; & Events Preceding the Second Coming

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes-1.pdf 

A Survey of Christian Theology - Lecture #22 - Sabbath & Lord’s Day - Gentiles in History & Prophecy

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes-1.pdf 

Deuteronomy 31:14-30 - Defining Success in Godly Leadershio

Introduction
     As God’s chosen leader for Israel, Moses had provided everything the people needed for a life of success and prosperity (Deut 11:26-28; 30:15-18). However, in this pericope, the Lord informs Moses and Joshua that after Moses dies and Joshua leads the nation into Canaan, the people will abandon the Lord and pursue idols to their own harm. And this will happen after the Lord demonstrates His goodness to them and blesses them greatly. This shows that godly leadership does not guarantee others will follow. Nevertheless, God’s leadership must maintain faithfulness to their appointed task, even when they know those they lead will fail to live by the virtues they are taught. This requires commitment and integrity before the Lord.
Text
     This new section opens with Moses’ death being mentioned and the appointment of Joshua as his successor. The text reads, “Then the LORD said to Moses, ‘Behold, the time for you to die is near; call Joshua, and present yourselves at the tent of meeting, that I may commission him.’ So Moses and Joshua went and presented themselves at the tent of meeting. 15 The LORD appeared in the tent in a pillar of cloud, and the pillar of cloud stood at the doorway of the tent” (Deut 31:14-15). The “tent of meeting” was a special place located outside the camp where Moses would meet with God for instruction and direction (Ex 33:7-11; Num 11:16, 12:4). The “pillar of cloud” was the visible presence of God for Israel during this time (Ex 13:21-22). Whereas Moses had previously commissioned Joshua publicly as his successor (Deut 31:7-8), here the meeting was private, with only Moses and Joshua presenting themselves to the Lord. In what follows, the Lord speaks first to Moses (Deut 31:16-21), and then to Joshua (Deut 31:23).
     The text reads, “The LORD said to Moses, ‘Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them’” (Deut 31:16). The Lord revealed to Moses that after his death, the people of Israel would begin the journey of apostasy in which they would turn away from the Lord and worship idols. In this way, they would break their covenant promise to the Lord and turn away from Him (cf., Judg 2:17). This must have been sad news to Moses, who had spent his years as a faithful and godly leader who instructed and encouraged his people to know the Lord and walk with Him (Deut 11:26-28; 28:1; 30:15-16). The Lord continued to inform Moses, saying:
"Then My anger will be kindled against them in that day, and I will forsake them and hide My face from them, and they will be consumed, and many evils and troubles will come upon them; so that they will say in that day, ‘Is it not because our God is not among us that these evils have come upon us?’ 18 But I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods." (Deut 31:17-18)
     Because Israel would act wickedly by turning from the Lord and worshipping idols, He would execute the curses of the covenant (Deut 28:15-68). His people would incorrectly think their problems came upon them because God had abandoned them, saying, “Is it not because our God is not among us that these evils have come upon us?” (Deut 31:17b). It’s true the nation would experience great suffering, but not because God had failed, but because they had. The Lord declared, “I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods” (Deut 31:18). Earl Radmacher correctly notes, “The principal reason for God’s judgment on His people was their continual idolatry. They abandoned His grace and willingly embraced the evil religious practices of the Canaanites.”[1]When God hides His face, it is the opposite of blessing, in which He causes His face to shine upon them for their good (Num 6:24-26).
     In order for Israel to correctly assess their circumstances from the divine perspective, the Lord instructed Moses and Joshua to write a song and to teach it to Israel. The Lord said, “Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, so that this song may be a witness for Me against the sons of Israel” (Deut 31:19). Here, the directive was for Moses and Joshua to write the song together. The song itself is recorded in Deuteronomy 32:1-43. The phrase, “put it on their lips” means, “have them recite it” (CSB), which denotes memorizing it in order to be able to recall it from memory. The Lord gives the reason, saying, “For when I bring them into the land flowing with milk and honey, which I swore to their fathers, and they have eaten and are satisfied and become prosperous, then they will turn to other gods and serve them, and spurn Me and break My covenant” (Deut 31:20). Earl Kalland notes:
“Teach it to the Israelites and have them sing it” (Deut 31:19) implies sufficient repetition to fix it in the minds of the people. Only then would they be able to sing it, and only then would it be a witness to the Lord’s admonition, not only to those of that generation, but to their descendants who will not have forgotten it (Deut 31:21). The song was to be taught nationally from generation to generation.[2]
     Unfortunately, the people who welcomed the Lord’s prosperity, would develop a sense of independence, and because the human heart is corrupt, they would turn away from the Lord and pursue idols to their own harm. There is wisdom in the prayer of Agur, who asked the Lord, “Two things I asked of You, do not refuse me before I die: Keep deception and lies far from me, give me neither poverty nor riches; feed me with the food that is my portion, that I not be full and deny You and say, ‘Who is the LORD?’ Or that I not be in want and steal, and profane the name of my God” (Prov 30:7-9).
     The Lord continued to inform Moses and Joshua, saying, “Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore” (Deut 31:21). God knew the hearts of His people were corrupt and that they would turn away from Him after they’d enter the land of Canaan and experienced His blessings. Peter Craigie states:
"The words that the Lord addresses to Moses on the eve of his death must have caused great sadness in the aging leader. The substance of his long address to the Israelites had been faithfulness to God and a warning against the dangers of resorting to foreign gods and their cults. But now, about to die, Moses is told that this people will rise up and consort with gods foreign to the land. The words of God are not primarily prophetic; they portray rather divine insight into the basic character of the people and their constant tendency to unfaithfulness."[3]
     As God’s faithful leader, “Moses wrote this song the same day, and taught it to the sons of Israel” (Deut 31:22). God’s call for His leaders to be faithful must be obeyed, even when they know those they lead tend toward corruption and will fall away and pursue evil the first chance they get. Godly leaders are responsible to the Lord, to be faithful to Him, to maintain godly output, even when those under their care are defiant. This is true for national leaders, pastors, business leaders, teachers, parents, etc.
     After giving Moses specific instructions, the Lord commissioned Joshua the son of Nun, saying, “Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them, and I will be with you” (Deut 31:23). Even knowing the future failure of His people, the Lord commissioned Joshua to be Moses’ successor and to lead the people into righteousness. Failure among the people was not for want of direction and provision by the Lord. No doubt, after Moses’ death, Joshua would feel the burden of leadership. His only consolation was that God was with him, to strengthen and guide him along the way, and that his duty was to be faithful to the Lord. According to Peter Craigie, “Of the forms of loneliness that a man can experience, there are few so bleak as the loneliness of leadership. But Joshua assumed his lonely role with an assurance of companionship and strength. God’s presence with him would be sufficient to enable him to meet boldly every obstacle that the future could bring.”[4]
     Next, we learn, “It came about, when Moses finished writing the words of this law in a book until they were complete, 25 that Moses commanded the Levites who carried the ark of the covenant of the LORD, saying, 26 ‘Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you’” (Deut 31:24-26). Here, again, we have a clear statement concerning Mosaic authorship of the book of Deuteronomy (cf., Deut 31:9). Moses gave the book of the Law to the Levites who were to carry it along with the ark of the covenant. Having this written record served a purpose, “that it may remain there as a witness against you” (Deut 31:26b). Truth is objective, and God’s judgments are based on fixed standards of righteousness. Moses then spoke to the people, saying:
"For I know your rebellion and your stubbornness; behold, while I am still alive with you today, you have been rebellious against the LORD; how much more, then, after my death? 28 Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them. 29 For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands." (Deut 31:27-29)
     Later, near the end of Joshua’s life, he encouraged the people to adhere to the Law of Moses so that they might know success and blessing (Josh 23:6-11), with a warning of judgment if they disobeyed (Josh 23:12-16; 24:20-24). Though Israel’s journey of apostasy would begin with the death of Moses, it would gain full steam after the death of Joshua. Historically, we know Israel failed to drive out the Canaanites as God directed (Judg 1:21; 28-33). And because of their disobedience to drive them out, Israel was negatively influenced by the Canaanites who corrupted their values, and they repeatedly did evil in the sight of the Lord by worshipping idols (Judg 2:11; 3:7, 12; 4:1; 6:1; 10:6; 13:1). Sadly, each successive generation got worse and worse (Judg 2:19). And each time Israel fell into idolatry,  God gave them into the hands of their enemies to punish them (Judg 3:8, 12; 4:2; 6:1; 10:6-7; 13:1). But when they cried out to the Lord, He graciously delivered them (Judg 3:9, 15; 4:3; 6:6; 10:12), and for a while they experienced peace. The cycle of sin, suffering, prayer, salvation, and a period of peace was repeated six times in the book of Judges over a period of approximately 350 years.
     In anticipation of the next chapter, we read, “Then Moses spoke in the hearing of all the assembly of Israel the words of this song, until they were complete” (Deut 31:30). As God’s faithful servant, Moses wrote the song as he’d been directed by the Lord.
Present Application
     In this chapter we have a glimpse into some of the issues related to godly leadership. When called to lead others according to God’s values, it’s important to know there will be times when those under our care will not follow us into God’s will, but will turn away from the Lord, and this to their own harm and the harm of others. Furthermore, ministry to the Lord can be marked by great hardship; however, integrity demands that we stay the course, no matter the difficulty of our situations. Below are a few examples of godly leaders whose leadership was rejected by others.
     In Scripture, we learn Noah was faithful to the Lord and preached His Word for one hundred and twenty years with very minimal results (2 Pet 2:5), and God’s judgment fell upon the world in a global deluge, with the result that only “eight persons were brought safely through the water” (1 Pet 3:20). The prophet Samuel was faithful to the Lord and tried to dissuade his generation from rejecting the Lord as their King, as they’d requested a human king in order that they might be like the other nations (1 Sam 8:4-17). But they rejected Samuel’s leadership, and “the people refused to listen to the voice of Samuel, and they said, ‘No, but there shall be a king over us, that we also may be like all the nations’” (1Sa 8:19-20a). God gave them Saul, a king after their own hearts, and the nation suffered.
     Perhaps one of the most frustrating ministries found in Scripture is that of the prophet Isaiah. The prophet had heard the Lord’s calling to ministry and accepted it wholeheartedly (Isa 6:8). Isaiah knew his generation needed to hear the Lord’s Word, and perhaps hoped they’d respond in humility as he’d just responded to the Lord’s vision in the temple (Isa 6:1-7). God informed Isaiah that his ministry would be met with negative volition. When God’s people turned away from Him, choosing a path of darkness and closing their ears to His Word, He added to their blindness and deafness as a form of judgment (Isa 6:9-10). Isaiah’s ministry to his people would result in a further hardening of their hearts. Hearing this difficult news, Isaiah asked, “Lord, how long?” (Isa 6:11a). The answer came from the Lord, “Until cities are devastated and without inhabitant, houses are without people and the land is utterly desolate, the LORD has removed men far away, and the forsaken places are many in the midst of the land” (Isa 6:11b-12). But God, in His sovereignty and grace, would preserve a remnant of His people alive (Isa 6:13). According to Earl Radmacher, “The more the prophet would proclaim the word of God, the less response he would get from the people. This was a call to a discouraging ministry. In truth, the call of God is for faithfulness to Him, to His Word, and to the call itself.”[5] Warren Wiersbe offers a similar statement, saying, “God does not deliberately make sinners blind, deaf, and hard-hearted; but the more that people resist God’s truth, the less able they are to receive God’s truth. But the servant is to proclaim the Word no matter how people respond, for the test of ministry is not outward success but faithfulness to the Lord.”[6]
     Jeremiah is another example of a godly servant who faithfully preached God’s Word for twenty-three years, but his generation would not listen. Jeremiah said, “these twenty-three years the word of the LORD has come to me, and I have spoken to you again and again, but you have not listened” (Jer 25:3). The result was that Judah was destroyed by the Babylonians and went into captivity in 586 B.C. Biblically, we know God is gracious, compassionate, and slow to anger (Neh 9:17; Psa 86:15; 103:8); however, His gentle qualities do not last forever, and when people persist in their sin and there is no hope of them turning to Him, His judgment falls (Psa 9:7-8; 96:13; Acts 17:31).
     Of course, there’s no greater display of leadership than our Lord Jesus, Who spoke perfect truth all the time and called others to trust in Him and to follow Him. Jesus repeatedly offered His kingdom to the nation (Matt 4:19; 10:7); yet, the majority of those who heard His message rejected Him (Matt 12:24; John 3:19; 12:37), and He pronounced judgment upon that generation (Matt 23:37-39). The result was that Jerusalem was destroyed in A.D. 70 when the Romans attacked the city and destroyed the temple.
     As God’s people, we control the output of our message, but never the outcome. What the recipients do with God’s Word is between them and the Lord. As God’s children, we are to be faithful to learn His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), communicate it in love to others (Eph 4:15), and then let it do its work in the hearts of those who hear (Isa 55:10-11). However, we realize this will result in mixed outcomes, depending on the hearts of others. Charles Spurgeon said, “The same sun that softens wax also hardens clay.” By this he meant that God’s Word, which gives light like the sun, has different effects depending on the material exposed to it. The reality is that some hearts are positive to God (wax) and these grow soft when exposed to the light of His Word, but other hearts are negative to God (clay) and exposure to His Word only makes them harder. As God’s people, we are only responsible for our output of lifestyle and message, not the outcome of results. God measures our success by our willingness to submit to Him and our faithfulness to walk with Him moment by moment, learning His Word and doing His will. We want to be among those whom Jesus says, “Well done, good and faithful slave” (Matt 25:21a).
 
[1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 266.
[2] Earl S. Kalland, “Deuteronomy,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 195.
[3] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 372.
[4] Ibid., 373.
[5] Earl D. Radmacher, et al., Nelson’s New Illustrated Bible Commentary, 814.
[6] Warren W. Wiersbe, Be Comforted, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 30.

A Survey of Christian Theology - Lecture #21 - Ecclesiology III

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes-1.pdf 

A Survey of Christian Theology - Lecture #20 - Ecclesiology II

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes-1.pdf 

Acts 2:25-47 - Peter’s Message that Jesus is the Risen Messiah

Introduction
     In this pericope, Luke continues to present Peter’s message to the Israelites whom he declares are guilty—as are all mankind—of rejecting Jesus as the Messiah and placing Him upon a cross to be crucified (Acts 2:22-24; cf., Acts 4:27-28). But Peter, operating from the divine perspective, also declared that Jesus’ crucifixion was part of God’s sovereign will and predetermined plan. After Jesus’ crucifixion and death, God raised Him up, never to die again (Rom 6:9) and Jesus ascended to heaven, where He is now seated next to the Father (cf., Eph 1:20; Col 3:1). To make this point, Peter cites Psalm  16:8-11 to argue that Jesus is the Messiah.
For David says of Him, “I SAW THE LORD ALWAYS IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, SO THAT I WILL NOT BE SHAKEN. 26 ‘THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED; MOREOVER MY FLESH ALSO WILL LIVE IN HOPE; 27 BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY. YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE; YOU WILL MAKE ME FULL OF GLADNESS WITH YOUR PRESENCE.” (Acts 2:25-28)
     The above psalm was written by David and was intended to reveal that Messiah would not undergo decay in the grave, but that the Father would raise Him up. It is literal prophesy with literal fulfillment. Peter continues his address, saying:
"Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, 31 he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. 32 This Jesus God raised up again, to which we are all witnesses." (Acts 2:29-31)
     Peter’s main point is that David had died and was buried, so he did not refer to himself, but to his descendant, Jesus, who is the Messiah. God had promised to seat one of David’s descendants upon his throne (2 Sam 7:12, 16; cf., Isa 9:6-7; Jer 33:15), and we know this is Jesus, who will rule forever (Luke 1:30-33; cf., Rom 1:3; 2 Tim 2:8; Rev 22:16). Peter reinforces his argument by declaring that Jesus, after His resurrection, had been seen alive by His apostles (Acts 2:32). Biblically we know that after Jesus’ resurrection, He was seen alive by many eyewitnesses, which included Mary Magdalene and other women (John 20:11-18; Matt 28:8-9), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7), the disciples at Jerusalem before His ascension (Acts 1:3-9), Stephen (Acts 7:56), Paul (Acts 9:1-6; 1 Cor 15:8), and John on the island of Patmos (Rev 1:9-18). The overwhelming argument of Scripture is that Jesus is alive and in heaven, awaiting His return to earth. Peter continued his message, saying:
"Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear [the miraculous sign of tongues/foreign languages]. 34 “For it was not David who ascended into heaven, but he himself says: ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, 35 UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET [Psa 110:1].”’ 36 “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified [Matt 27:23-25].” 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins [i.e. sins regarding the rejection and crucifixion of Christ; cf. Acts 2:23, 36]; and you will receive the gift of the Holy Spirit.” (Acts 2:33-38)
     Jesus, having been exalted to heaven and to the right hand of the Father, sent forth the Holy Spirit to begin His special ministry in the world, which was inaugurated with the miraculous sign of tongues the Jews in Jerusalem were witnessing (Acts 2:33-35). Peter placed the guilt of Jesus’s crucifixion squarely on his audience, fellow Israelites (Acts 2:36). Of course, they did not act alone, but in concert with Gentiles (Acts 4:27). And his audience possessed positive volition and were “pierced to the heart” and asked Peter and the apostles, “Brethren, what shall we do?” (Acts 2:37). Peter’s answer demonstrated God’s grace, whereby his hearers could be forgiven and made right with God for the sin they’d committed. Peter said, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2:38). The Greek verb repent (μετανοέω metanoeo), according to BDAG, means to “change one’s mind.”[1] Many Bible teachers argue the word denotes a change of behavior, and though this is the likely outcome, it starts with a change of mind. In this context, Peter is calling his hearers to change their minds about Christ and to accept Him as the Messiah. According to Stanley Toussaint, “This verb (metanoēsate) means ‘change your outlook,’ or ‘have a change of heart; reverse the direction of your life.’ This obviously results in a change of conduct, but the emphasis is on the mind or outlook. The Jews had rejected Jesus; now they were to trust in Him.”[2] The next part of the verse reads, “and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38b). Concerning Acts 2:38, Arnold Fruchtenbaum states:
"Peter answered that they [the Jews] must do two things. First, they must repent, which means they had “to change their minds” (v. 38a). What they needed to change their minds about was the accusation that Yeshua was demon possessed and therefore could not be the Messiah (Matt 12:22-45). In this first imperative, Peter used the second person plural, ordering, Repent ye. By doing so, he pointed out that the first of the two things they must do had priority. These Jewish people listening to Peter were part of the nation and part of “that generation” that had committed the unpardonable sin. As such they were under divine judgment. But while the sin was unpardonable nationally, it was pardonable for the individual. If these Jewish individuals would repent, that is, change their minds about Yeshua, they would be saved spiritually. Second, they had to be baptized (vs. 38b). Addressing the people as every one of you, Peter used the third person singular in the verb baptistheto, which shows that this was a lesser priority. To baptize means “to change one’s association.” In a Jewish context to baptize or immerse meant to identify oneself with a message and/or a person and/or a group. True repentance demanded the witness of water baptism. For the individual Jew of that generation, to escape the judgment that was coming in the year A.D. 70, he must sever his connection with the Judaism that rejected the Messiahship of Yeshua. The means of separating himself from rabbinic Judaism was water baptism. By means of water baptism, the believers would identify themselves with a new group; so, it would mean separation from the old group. Every time the scriptures connect baptism so closely with salvation, the topic being addressed is to a Jewish audience. This is true here in Acts 2:38 and is also true in Acts 22:16. It is important to note that this baptism with a view to salvation referred to the physical salvation from the coming judgment. Baptism would not save anyone spiritually, but it would physically save the Jewish individuals of that generation from the A.D. 70 judgment. Peter then added that this baptism must be in the name of Yeshua the Messiah as the new association. This would distinguish the baptism of those who believed in the Messiahship of Yeshua from all other baptisms, such as proselyte baptism or John’s baptism."[3]
     This is a helpful understanding, for there are some Christians who confuse water baptism with spiritual salvation (i.e., Catholics, Anglicans, Church of Christ, etc.). Such an understanding would deny many passages of Scripture that reveal salvation is by grace alone (Eph 2:8-9), through faith alone (Rom 3:28), in Christ alone (Acts 4:12). According to Lewis Sperry Chafer, “the New Testament declares directly and without complication in at least 150 passages that men are saved upon the sole principle of faith.”[4] The apostle Peter continued his message to his Jewish audience, saying:
"For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself. 40 And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41 So then, those who had received his word were baptized; and that day there were added about three thousand souls." (Acts 2:39-41)
     Though many Israelites had acted corruptly by rejecting Jesus as their Messiah and having Him crucified (see Acts 2:23, 36; 4:27), they could be saved from their “perverse generation” by changing their minds about Him and trusting in Him as Messiah. Thankfully, many accepted Peter’s message and trusted in Christ and were publicly baptized. The result was about three thousand people were added to the Church, the body of Christ. The following verses reveal the fellowship that was experienced by the first Christian church in Jerusalem.
"They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together and had all things in common; 45 and they began selling their property and possessions and were sharing them with all, as anyone might have need." (Acts 2:42-45)
     Here we observe the basic activities of the early church as they devoted themselves to: 1) the apostle’s teaching, 2) fellowship, 3) the breaking of bread (i.e. the Lord’s Supper), and 4) prayer (Acts 2:42). The words continually devoting themselves translates the Greek word προσκαρτερέω proskartereo, which means to “busy oneself with, be busily engaged in, be devoted to… to hold fast to, continue in, persevere in something.”[5] Here was a commitment in the heart of these believers to gather themselves to the apostles whenever they taught and to practice what they’d learned. Orthodoxy (correct doctrine) precedes orthopraxy (correct living). This is always the proper order, for we cannot live what we do now know, as learning God’s Word necessarily precedes living His will. And all this took place within the context of the Christian community as believers fellowshipped together, partook of the Lord’s Supper, and prayed for each other.
     Luke records that everyone had a sense of awe as God continued to work through His apostles, as “many wonders and signs were taking place” through them (Acts 2:43). And there was a sense of community and personal responsibility for each other, as “all those who had believed were together and had all things in common” (Acts 2:44). It appears these Christians were very grace oriented and open-handed with each other and were sharing material goods and helping each other as needed, meeting and sharing meals “from house to house” (Acts 2:45). According to Charles Ryrie, “This community of goods seems to have been limited to the early years of the Jerusalem church only. It may have been necessitated by the many pilgrims who lingered in Jerusalem to learn more of their new Christian faith.”[6]
     Some have argued that this section in Acts promotes a communistic model. But such an understanding is wrong, as the believers were willingly giving of their resources to help meet the needs of other Christians. According to Earl Radmacher, “In communism the state uses the police power to accomplish the desired result. Here, the pooling of resources was not obligatory but a free expression of love to those who were poor and hurting. Communism desires a permanent restructuring of society, while the distribution in this case was limited and temporary until the severe crisis was dealt with because of the great influx of Christian converts.”[7]
     These Christians continued in fellowship together and the church continued to grow. Luke tells us, “Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47 praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved” (Acts 2:46-47). Here is a picture of loving fellowship. Thomas Constable notes:
"This progress report summarizes the growth of the church thus far. It is one of seven in Acts, each of which concludes a major advance of the church in its worldwide mission (cf. Acts 6:7; 9:31; 12:24; 16:5; 19:20; 28:30–31). The believers met with one another daily and enjoying the unity of the Spirit. They congregated in the temple area, probably for discussion and evangelization (cf. Acts 3:11; 5:12). Probably these Jewish believers considered themselves the true remnant within Israel until they began to realize the distinctiveness of the church. They ate meals and observed the Lord’s Supper together in homes."[8]
     We know from Acts 2:46 and other passages that the early church met in homes as a regular practice (cf., 1 Cor 16:19; Col 4:15; Philemon 1:2). Here, the general attitude is seen as ideal, as these Christians “were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people” (Acts 2:46b-47a). And since God was building His church at this time, Luke tells us, “the Lord was adding to their number day by day those who were being saved” (Acts 2:47b).
 
[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 640.
[2] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 359.
[3] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Publish by Ariel Ministries), 79.
[4] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 392–393.
[5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 881.
[6] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1731.
[7] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1371.
[8] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Acts 2:46.

D90 - Deuteronomy 31:1-13 - Opening to Moses’ Final Speech Concerning his Death and Appointing Joshua as his Successor

Introduction
     In these final four chapters (31-34), we transition from Moses to Joshua as the leader of Israel, as God will work through Joshua to bring His people into the land of Canaan. In these closing chapters, Moses gives great attention to the Torah as God’s Word which provides a framework for the covenant relationship between God and His people. The Torah is the basis for success, if the people are positive to God and and walk in obedience to His Word (Deut 11:26-28). According to Eugene Merrill, “Israel was not to be a nation of anarchists or even of strong human leaders. It was a theocratic community with the Lord as King and with his covenant revelation as fundamental constitution and law. The theme of this section is the enshrinement of that law, the proper role of Mosaic succession, and the ultimate authority of covenant mandate over human institutions.”[1]Lastly, these final chapters will focus largely on Moses’ pending death and his encouraging Joshua to take his place as the nation’s leader. Peter Craigie states:
"The approaching decease of Moses, which has already been anticipated (see Deut 1:37–38 and 3:23–29), now becomes the central focus for the remaining chapters of the book. Moses is aware of his approaching death, and in the light of that fact he once again encourages the people in their faith and takes care of some final practical matters relating to the covenant community. First he encourages the people as a whole (vv. 1–6), and then, in the presence of the people, he encourages Joshua in particular, who would soon be assuming the role of leadership (vv. 7–8)."[2]
Text
     This pericope opens with Moses speaking to the nation of Israel as a whole. The text reads, “So Moses went and spoke these words to all Israel. 2 And he said to them, ‘I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, “You shall not cross this Jordan’” (Deut 31:1-2). Here, we see Moses reminding his people, for the third time, that God has not granted him permission to enter the land of Canaan because of his prior disobedience (Deut 1:37; 3:23-29; 31:2). Earl Kalland states, “Moses did not die because his natural strength was gone (Deut 34:7) but because the time for Israel’s entrance into Canaan had come, and Moses was not to enter the land. That was precluded by his arrogance before the people at the waters of Meribah when he struck the rock twice to bring out water though the Lord had told him only to speak to the rock.”[3]And Eugene Merrill notes:
"With his admission that he was a hundred and twenty years old, Moses was tacitly preparing the people for his death. He was forty when he fled Egypt to find refuge in Midian (Acts 7:23), eighty at the time of the exodus (i.e., forty years earlier than the present time; cf. Deut 2:7; 29:5), and now three times forty. There was no mistaking the meaning of this periodizing of Moses’ life. The first two eras culminated in escapes from mortal danger into the deserts. This time, however, there was no escape, for his sin in the desert had effectively closed that door (cf. Num 20:12; 27:12–14). The urgent need for orderly succession was most apparent."[4]
     Moses continues his address, saying, “It is the LORD your God who will cross ahead of you; He will destroy these nations before you, and you shall dispossess them. Joshua is the one who will cross ahead of you, just as the LORD has spoken. 4 The LORD will do to them just as He did to Sihon and Og, the kings of the Amorites, and to their land, when He destroyed them. 5 The LORD will deliver them up before you, and you shall do to them according to all the commandments which I have commanded you” (Deut 31:3-5). Though Joshua was going to lead God’s people into the land, everyone was to know it was ultimately the Lord who was leading them to victory and blessing (Deut 31:3; cf., Deut 1:30; 9:3; 20:1-4).
     Moses provides divine viewpoint to the nation so they would be strengthened in their inner person to face the challenges ahead. Moses told them, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you” (Deut 31:6). Here was a promise of God’s presence and protection as they followed His directives and went into the land of Canaan. According to Earl Radmacher, “The Lord was the Divine Warrior, the commander-in-chief of Israel’s forces. He will not leave you nor forsake you: Moses reminded the people that God had promised to remain with them, to protect them, bless them, and fight for them (Josh 1:5; 1 Ki 8:57).”[5] The confidence of the Israelites was not drawn from their own abilities, but from the Lord’s ability to lead them and to give them victory. This required them to maintain mental focus on God throughout the journey, even when they were facing their enemies in combat. The Israelites were to focus on God while slaying their enemies. This requires discipline of mind and will.
     Next, Moses called to Joshua and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance. 8 The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:7-8). Here again is divine viewpoint given to Joshua to strengthen and encourage him to the task ahead. This helps us see Moses’ greatness, for rather than be bitter that he could not enter the land, he graciously hands the mantle of leadership over to his successor, Joshua. And Joshua had been known by the people for many decades. Warren Wiersbe states:
"Joshua wasn’t a stranger to the people of Israel, for he’d been serving them well ever since they left Egypt. He was Moses’ servant long before he became Moses’ successor (Ex 33:11; see Matt 25:21). It was Joshua who led the Jewish army in defeating the Amalekites when they attacked the nation after the Exodus (Ex 17:8–16), and he had been with Moses on Mount Sinai (Ex 24:13; 32:17). Joshua was one of the twelve spies who scouted out Canaan, and he and Caleb stood with Moses and Aaron in encouraging the people to trust God and claim the land (Num 13–14). In answer to Moses’ prayer for a leader to succeed him, God appointed Joshua and Moses commissioned him before the whole congregation (Num 27:12–23)."[6]
     The text informs us, “So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel” (Deut 31:9). Here we have one of the clearest statements in Scripture about Mosaic authorship, as the text tells us, “Moses wrote this law” and handed it over to the priests for safekeeping (cf., Deut 31:24-25). The written law is mentioned elsewhere in the book (Deut 28:58; 29:20-21, 27). God created language which He intended to serve as a means of theological expression between Himself and mankind. Sin has corrupted the human nature, and fallen mankind often uses language contrary to God’s original purposes, either excluding Him from their thoughts and words, or creating a god of their own imaginations and worshipping the creature rather than the Creator.
     The law was for the nation as a whole, to educate and guide them into the Lord’s will, as they learned and lived it day by day. Next, we learn, “Then Moses commanded them, saying, ‘At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing’” (Deut 31:10-11). Under the Mosaic Law, all financial debts were forgiven every seven years (cf. Deut 15:1-2). God had established a seven-year cycle the nation was to follow, and this ended when the Feast of Booths was celebrated. At the end of every seven years, those Israelites who had made loans to others within the covenant community were to release them from any remaining debt. The Hebrew word for remission is שְׁמִטָּה shemittah, which means a letting drop. According to Eugene Merrill, “The lender must simply forgive the debt as a necessary consequence of God’s declaration of a “time for canceling debts” (Deut 15:2). This was, as already noted, at the end of seven years, a period not necessarily commencing with the making of the loan but, as v. 9 makes clear, a universally recognized year of release (cf. Ex 23:10–11; Lev 25:2–4).”[7]
     The Feast of Booths (סֻכָּה sukkah – hut, shelter) was also known as the Feast of Tabernacles and was an autumn festival that took place in the month of Tishri, which corresponded to September-October. The tabernacles were basically huts constructed of tree branches and foliage, and the Israelites were to live in these temporary structures for seven days (Lev 23:39-43). At the end of every seven years, during the time of the Feast of Booths, Israelites were to cancel any debts owed by their fellow Israelites (Deut 15:1-3; 31:10). According to Earl Radmacher, “These sacred feasts were celebrated by all people and were joyous expressions of gratitude to God (2 Chr. 30:21). They included processions, dancing, and the enjoyment of food and drink (Lev 23:40, 41; Judg 21:19–21).”[8]
     It was during this time of remission of debts that the priests in Israel were to read the Torah publicly so that God’s people would know how they were to live before the Lord and experience His blessings (cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7). God gave His Word to His people, but they were to be responsible with how they handled it. The priests were to communicate it to the nation as a whole (Deut 31:10-11), and parents were to teach it to their children (Deut 6:6-7). These public readings of God’s Word would serve to educate future generations about the Lord and their covenant relationship with Him. Of course, the clear communication of God’s Word to others must be met with positive volition by succeeding generations for God’s blessings to follow. Daniel Block notes that “future readings of the Torah will provide succeeding generations with regular opportunities for renewal and actualization of their covenant relationship with Him.”[9]
     Moses concludes this pericope, saying, “Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13 Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess” (Deut 31:12-13). All the residents of the nation were to assemble every seven years for the public reading of the book of Deuteronomy. Earl Kalland correctly notes:
"Attendance at the feast was to be a joyous occasion for all the people: men, women, sons, daughters, menservants, maidservants, Levites, aliens, fatherless, and widows (Deut 16:14). The law was to be read before all these people (Deut 31:12). The children were singled out for special mention because they did not know the law (Deut 31:13). This reading of the law once every seven years would not be sufficient to inculcate its teachings in the minds of either the children or the adults. This septennial reading does not obviate the teaching ministry of the home (Deut 6:1-9) or that of the priests (Deut 17:11; 24:8; Lev 10:11). It is meant, rather, to strengthen these other teaching procedures, to focus the attention of the people as a nation on the revelation of God on a dramatic and joyful occasion. It would also dramatize the learning of the law for those children and others who had not been reached by the other teaching procedures in home and tabernacle."[10]
     The nation’s future blessings were dependent on their knowledge of God’s Word and regular application of it to everyday life. For those who were older and knew the Lord’s Word, it would serve to remind them and reinvigorate them in their relationship with God. For those who were younger, it would introduce them to God and His Word and provide the basis for a blessed life (Deut 11:26-28). Based on God’s directives to His people, it is assumed three groups of people possessed copies of the Law. First were the priests, who were required to teach it to others (Deut 31:9; cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7), and help adjudicate legal matters (see Deut 21:5). Second was the king, who was required to write out his own copy of the law and carry it with him all his life and to study and live by it (Deut 17:18-20). Third were the parents in the home who were instructed to teach it to their children day by day (Deut 6:6-7). According to Jack Deere, “It was rare for an individual to possess a copy of the Scriptures. A person gained a knowledge of the Scriptures through being taught by his parents and the priests and through its public reading at times like this. So the public reading of the Law was of great significance.”[11] Learning God’s Word was to lead to a healthy fear of the Lord. The fear of the Lord is a repeated theme throughout Deuteronomy (Deut 6:1-2, 24; 10:12, 20; 14:23; 17:18-19).
Present Application
     As God’s people, we are reminded over and over that God is with us (Heb 13:5), and for us (Rom 8:31). God, who helped His people in the past, still helps His people today, “For He Himself has said, ‘I will never desert you, nor will I ever forsake you,’ so that we confidently say, ‘the Lord is my helper, I will not be afraid. What will man do to me?’” (Heb 13:5-6). When the writer to Hebrews says, “so that we confidently say”, he’s referring to the self-talk that goes on in our heads when we face a challenging situation. We do well to remember that adverse situations are inevitable, but stress in the soul is optional, as we can take up “the shield of faith” (Eph 6:16) and protect ourselves from the enemy’s attacks. Living every moment in the light of that truth helps to strengthen us to face each day with confidence. This requires a disciplined mind and a walk of faith as we intentionally bring God and His Word into every event. Christian courage is the result of a mind saturated with God’s Word and operates by faith in the face of adversity. When faced with a crisis, focus of mind and faith in God operate together like a hand in a glove. And whatever the crisis we’re facing, whether the charge of the elephant or the charge of the mosquito, we can stand confidently on God’s Word and be courageous in the moment.
     And, as God’s people, we are to “encourage one another and build up one another” on a regular basis (1 Th 5:11; cf. Heb 3:13). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man’s heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it’s the overcoming of fear to do that which God says is right. Let us always be good students of God’s Word so that we can operate on divine viewpoint and obey His directives. In this way, we will learn to live righteously in a fallen world and to encourage our brothers and sisters in Christ to walk in truth and love, and to be a light for others by sharing the Gospel and communicating His Word to those who will listen.
 
 
[1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 395.
[2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 369.
[3] Earl S. Kalland, “Deuteronomy,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 191.
[4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 397.
[5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265.
[6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 178.
[7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243.
[8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265.
[9] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 725–726.
[10] Earl S. Kalland, “Deuteronomy,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 193–194.
[11] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 317.

A Survey of Christian Theology - Lecture #19 - Ecclesiology I

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes-1.pdf 

Survey of Christian Theology - Lecture #18 - Divine Election

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf 

Survey of Christian Theology - Lecture #17 - Assurance and Security of the Believer

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture #16 Sanctification & Spiritual Growth

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture #15 - Soteriology

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

The Beginning of the Church - Acts 2

     In acts chapter 2, we observe the beginning of the Church and the shift to a new dispensation. Luke wrote. “When the day of Pentecost had come, they were all together in one place. 2 And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. 3 And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them” (Acts 2:1-3). The Day of Pentecost was ten days after the Lord’s ascension into heaven. And the physical manifestation of the Holy Spirit was observed as tongues of fire that rested upon each person, an event that occurred only once in Scripture.
     Luke continues to ell us, “And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance” (Acts 2:4). To be filled with the Holy Spirit means to be under His guiding influence. The phrase, filled with, is used elsewhere in Scripture. We learn that the Pharisees were “filled with rage” (Luke 6:11), which meant they were controlled by rage. And later the Sadducees were said to be “filled with jealousy” (Act 5:17), which meant they were controlled by jealousy. Likewise, to be “filled with the Holy Spirit” meant the apostles were controlled by the Holy Spirit. The filling of the Holy Spirit is to be distinguished from the baptizing work of the Holy Spirit. According to Stanley Toussaint, “The filling with the Holy Spirit is separate from the baptism of the Spirit. The Spirit’s baptism occurs once for each believer at the moment of salvation (cf. Acts 11:15-16; Rom 6:3; 1 Cor 12:13; Col 2:12), but the Spirit’s filling may occur not only at salvation but also on a number of occasions after salvation (Acts 4:8, 31; 6:3, 5; 7:55; 9:17; 13:9, 52).”[1] An interesting occurrence is noted throughout the Scriptures in which the filling of the Spirit is followed by speech, in which the person communicates divine viewpoint revelation (Luke 1:41-42, 67; Acts 2:4; 4:8, 31; 13:9-10; Eph 5:18-19).
     To speak with other tongues (γλῶσσα glossa – the tongue, a foreign language) meant God the Holy Spirit was working supernaturally through them to speak a foreign language. Biblically, these were human languages (cf., Acts 10:46; 19:6). According to Earl Radmacher, “The word translated ‘tongues’ here is the normal Greek word for known languages. Speaking in ‘tongues’ or diverse languages underscored the universal outreach of the church. These witnesses were speaking foreign dialects to the people who had gathered for Pentecost from other nations.”[2] Stanley Toussaint agrees, saying, “An evidence of the baptism of the Holy Spirit was other tongues (heterais glōssais; cf. 11:15–16). These were undoubtedly spoken living languages; the word used in 2:6, 8 is dialektō, which means ‘language’ and not ecstatic utterance.”[3]
     This writer believes the church began in Acts 2. The believer is added to the church, the body of Christ, by means of the baptism of the Holy Spirit, in which the Spirit places the believer into union with Christ. Paul wrote, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit” (1 Cor 12:13). The body is none other than the body of Christ. Paul, in Ephesians, wrote about “the church, which is His body” (Eph 1:22-23). The body and the church are one. Understanding this, we consider Luke’s words in Acts 1:4-5, in which he describes the baptizing work as yet future, saying that Jesus “commanded them not to leave Jerusalem, but to wait for what the Father had promised, ‘Which,’ He said, ‘you heard of from Me; 15 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now’” (Acts 1:4-5). The “not many days” was the Day of Pentecost. Later, when Peter was recalling his preaching to Cornelius, he explained, “as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning [in Acts 2:1-4]. 16 And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit’” (Acts 11:15-16). According to Stanley Toussaint:
"This event marked the beginning of the church. Up to this point the church was anticipated (Matt 16:18). The church is constituted a body by means of Spirit baptism (1 Cor 12:13). The first occurrence of the baptism of the Spirit therefore must indicate the inauguration of the church. Of course Acts 2:1-4 does not state that Spirit baptism took place at Pentecost. However, Acts 1:5 anticipates it and Acts 11:15-16 refers back to it as having occurred at Pentecost. The church, therefore, came into existence then."[4]
Lewis Sperry Chafer agrees, saying:
"The Spirit made His advent into the world here to abide throughout this dispensation. As Christ is now located at the right hand of the Father, though omnipresent, so the Spirit, though omnipresent, is now locally abiding in the world, in a temple, or habitation, of living stones (Eph 2:19-22). The individual believer is also spoken of as a temple of the Holy Spirit (1 Cor 6:19). The Spirit will not leave the world, or even one stone of that building until the age-long purpose of forming that temple is finished…The Spirit came on the Day of Pentecost and that aspect of the meaning of Pentecost will no more be repeated than the incarnation of Christ. There is no occasion to call the Spirit to “come,” for He is here."[5]
     It seems fairly straight forward that the church began in Acts 2:1-4, though some of our beloved brothers and sisters in Christ hold to different views. Most Reformed/Covenant  believers hold that the church began with the first convert in the OT, arguing that the church consists of all believers of all time. Some Baptists believe the church began with John the Baptist. And, some ultra-dispensationalists believe the church began in Acts 13, or after Acts 28. Though we may disagree with others on this matter, there should always be love and grace. Acts 2:5-13 reads as follows:
Now there were Jews living in Jerusalem, devout men from every nation under heaven. 6 And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own [human] language. 7 They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans [typically unilingual]? 8 “And how is it that we each hear them in our own language to which we were born? 9 “Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs—we hear them in our own tongues speaking of the mighty deeds of God [i.e. the gospel message].” 12 And they all continued in amazement and great perplexity, saying to one another, “What does this mean?” 13 But others [cynics] were mocking and saying, “They are full of sweet wine.” (Acts 2:5-13)
     Here we observe the supernatural work of God the Holy Spirit working through the apostles in which the mighty deeds of God were being proclaimed. According to Charles Ryrie, “At first the people were amazed (literally, wide-open astonishment, v. 7). Then they were perplexed or at a loss to understand what they were witnessing (v. 12). They knew that they did not know what was going on, and since ignorance is always a blow to man’s pride, they were driven to criticism (v. 13). They concluded that the disciples were drunk (cf. Eph. 5:18).”[6]
Summary
In Acts 2:1-13, God poured forth His Holy Spirit on the Day of Pentecost just as He promised, and the church was born (cf., Matt 16:18; Acts 1:4-5).
In Acts 2 the church was purely Jewish, but Acts 8, 10 and 15 will reveal that Gentiles have an equal place in the body of Christ (cf., 1 Cor 10:32; Gal 3:26-28).
Acts 2 also marks the transition from the Mosaic Law to the Church age.
According to Acts chapter 2, tongues refer to human languages that the disciples were able to speak for the benefit of sharing God’s revelation with others. The foreign language was unknown to the speaker, but was plainly understood to the hearer. In all, about fifteen different human languages are mentioned in Acts chapter 2. At the Tower of Babel God supernaturally divided the languages of men in order to scatter them (Gen 11:7-9), but here, God is temporarily reversing it to unite them.
The coming of the Holy Spirit on the day of Pentecost marked major spiritual changes for believers in the church age, which include:
Regeneration (John 3:6; Tit 3:5; 1 Pet 1:3; 23).
Spirit-baptism (Acts 1:4-5; 11:15-16; 1 Cor 12:13; Gal 3:27-28).
Indwelling (Rom 8:9; Eph 1:13-14; 1 Cor 6:19).
Sealing (2 Cor 1:21-22; Eph 1:13; 4:30).
Providing a spiritual gift (Rom 12:4-8; 1 Cor 12:27-31; Eph 4:11; 1 Pet 4:10).
Illuminating the believer’s mind to Scripture (1 Cor 2:11-15).
Filling (i.e., guiding) each believer for service (Eph 5:18).
Walking with (i.e., directing) each believer (Gal 5:16, 21).
     The first five activities by the Holy Spirit occur at the moment of salvation and are never repeated. However, the illuminating, filling, and walking ministries of the Holy Spirit are ongoing throughout the believer’s life from regeneration onward until he/she is taken to heaven. The Holy Spirit never forces Himself on the Christian and can be quenched or grieved (1 Th 5:19; Eph 4:30). It is only the submissive believer who is learning and living God’s Word on a regular basis who knows the spiritual walk.
 
 
[1] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 357.
[2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1368.
[3] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary, 357.
[4] Ibid., 357.
[5] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 26.
[6] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 19–20.

Let God Repay Those Who Mistreat You

     When someone hurts me, I sometimes react and feel the need to seek revenge. That is, to take the matter into my own hands and hurt the other person so that I feel the scales of justice are balanced. Revenge starts with a mental attitude in which we seek to harm an offender for the injury or offence they caused, whether that injury or offense is real or imagined. The desire to retaliate against the offender is generally followed by action to hurt them, whether physically, psychologically, emotionally, socially, financially, or legally.
     The desire for revenge can be coupled with very strong emotions that help inflame the injustice in our mind and to relive it over and over, which can eventuate in mental bondage as we keep recalling the hurt. Also, an injured person may feel helpless and victimized by an oppressor, so hurting the other person can make one feel empowered. It is true that personal revenge can offer a temporary sense of closure or satisfaction, but it can also establish a pattern of behavior that can be exhausting and endless, as we feel the need to retaliate against all perceived offenders. God’s Word speaks to the issue of dealing with offenders who cause hurt, giving directions on how we are to respond.
     First, there is the positive directive concerning how to treat offenders. Jesus said, “I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). As Christians, we live in a fallen world and are surrounded by fallen people who, often unknowingly, help advance Satan’s agenda. These fallen people are identified as our enemies who operate by the mental attitude of hatred, openly curse us, and will mistreat us if given the opportunity. Being an adversary who operates on hate, and who curses and mistreats us, are all things that do not rise to the level of dangerous harm. Even a slap on the cheek, or stealing our clothing (Luke 6:29) does not constitute a life-threatening situation that requires self-defense. Loving others does not mean:
We expose ourselves to unnecessary harm. There were times when God’s people hid from their enemies (1 Ki 18:13; Acts 9:23-25). Jesus faced hostile people, who at one time “picked up stones to throw at Him, but Jesus hid Himself and went out of the temple” (John 8:59). Paul was greatly hurt by a man named “Alexander the coppersmith,” whom he told Timothy, “did me much harm” (2 Tim 4:14a). Paul then warned Timothy, saying, “Be on guard against him yourself, for he vigorously opposed our teaching” (2 Tim 4:15).
We trust all people. Jesus loved everyone, but He did not entrust Himself to all people, even believers. John tells us there were many who “believed in His name” (John 2:23), but then tells us that “Jesus, on His part, was not entrusting Himself to them, for He knew all men” (John 2:24).
We fail to rebuke others when needed. When Jesus was traveling to Jerusalem, He passed by a village of the Samaritans (Luke 9:51-52) whose residents “did not receive Him, because He was traveling toward Jerusalem” (Luke 9:53). Luke tells us, “When His disciples James and John saw this, they said, ‘Lord, do You want us to command fire to come down from heaven and consume them?’” (Luke 9:54). But this was a wrong attitude, so Jesus “turned and rebuked them, and said, ‘You do not know what kind of spirit you are of’” (Luke 9:55).
We interact or befriend people who are hostile to God (Prov 13:20). Solomon said, “Do not associate with a man given to anger; or go with a hot-tempered man, or you will learn his ways and find a snare for yourself” (Prov 22:24-25). Scripture also states, “do not associate with a gossip” (Prov 20:19), and “do not associate with rebels” (Prov 24:21), for “Bad company corrupts good morals” (1 Cor 15:33; cf. 1 Cor 5:11). The apostle Paul, when writing to Timothy, described the sinful attitudes and actions of people committed to godlessness (2 Tim 3:1-5a), and told his friend to “avoid such men as these” (2 Tim 3:5).
We forfeit the right to defend ourselves physically or legally when we come under attack. Paul, who at one time took a beating with rods (Acts 16:22-23), later used legal force by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). And Paul eventually appealed to Caesar, hoping to gain a just trial (Acts 25:7-12).
     By wisdom we come to know when to turn the other cheek and when to stand up and push back, as self-defense is valid if the injury rises to the level of great physical harm, is life-threatening, or threatens to harm or kill a loved one (see my article on Is Self-Defense Biblical?). Even though we may defend ourselves, we must never stoop to the place of hatred toward our enemies, but must always maintain love for them and be willing to forgive and help if/when possible.
     As Jesus’ disciples, we are to love (ἀγαπᾶτε) our enemies, do good (καλῶς ποιεῖτε) to those who hate us, bless (εὐλογεῖτε) those who curse us, and pray (προσεύχεσθε) for those who mistreat us. All four of Jesus’ directives are in the imperative mood, which means they are commands to be understood and obeyed. To love our enemy means we care about them and seek God’s best in their life. To do good to those who hate us means we are kind and giving when possible. To bless our enemy means we wish them well rather than harm. To pray for our enemy means we ask God to save and bless them, even though they seek to mistreat us. Love manifests itself by doing good, blessing, and praying for those who hate us. This is not mere passivity, but requires great discipline of the mind and will, which can be contrary to our emotions. Nor does such behavior imply weakness on our part. Jesus, the theanthropic person, possessed all power sufficient to destroy His enemies, yet He restrained His power for the sake of love and grace. Divine truth, not feelings, must be what guides our thoughts, words, and actions. According to Joel Green, “Love is expressed in doing good—that is, not by passivity in the face of opposition but in proactivity: doing good, blessing, praying, and offering the second cheek and the shirt along with the coat.”[1] Paul, when writing to Christians in Rome, used similar language, saying, “Bless those who persecute you; bless and do not curse” (Rom 12:14). As Christians, when we think and act this way, we are like the “sons of the Most-High; for He Himself is kind to ungrateful and evil men” (Luke 6:35). This is accomplished by faith and not feelings. Sproul is correct when he states, “We may not be able to control how we feel about them, but we certainly can control what we do about those feelings.”[2]
     Second, there is a negative directive in which we are not to retaliate or seek personal revenge. The Lord said, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD” (Lev 19:18). The apostle Paul said, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). Solomon wrote, “He who returns evil for good, evil will not depart from his house” (Prov 17:13). He also wrote, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). Concerning this verse, Allen Ross states, “Leave retribution to the Lord. Let him bring about a just deliverance…The righteous should not take vengeance on evil, for only God can repay evil justly (cf. Rom 12:19–20).”[3] Bruce Waltke says this verse “suggests that the Lord will help the disciple by compensating him justly for the wrong done to him. The Helper will both compensate the damage and punish the wrongdoer.”[4] And David Hubbard adds:
"Vengeance is an activity too hot for any of us to handle. Its motivation is selfish; its execution is usually extreme; its result is to accelerate conflict not to slow it down. In short, vengeance is God’s business not ours (Deut 32:35; Rom 12:19; Heb 10:30). All human sin is sin against Him, so He is the ultimate victim; only He can judge accurately the damage done; only He can distribute fairly the blame; only He can exact freely the proper penalty. We are not entitled to ‘play God’ at any time."[5]
     The challenge for us is to put the offense in God’s hands, trusting He sees, and that He will dispense justice in His time and way. For this reason, Scripture states, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19a; cf. Deut 32:35; Heb 10:30). Again, this requires discipline of mind and will, and is executed by faith and not feelings.
     Third, place the matter in the Lord’s hands and let Him dispense justice in His time and way. The Bible teaches that God is the “Judge of all the earth” (Gen 18:25) and that He dispenses justice upon those whose who deserve it. Scripture reveals the Lord is a “God of vengeance” (Psa 94:1) and will punish the wicked. And Nahum tells us, “A jealous and avenging God is the LORD; the LORD is avenging and wrathful. The LORD takes vengeance on His adversaries, and He reserves wrath for His enemies” (Nah 1:2). God told the Israelites if they listen to His voice, “Then I will be an enemy to your enemies and an adversary to your adversaries” (Ex 23:22). Paul, after instructing Christians not to seek their own revenge, explained that God will handle the matter, saying, “for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom 12:19b; cf. Deut 32:35; Heb 10:30). And again, “It is only just for God to repay with affliction those who afflict you” (2 Th 1:6). Even Paul did not seek his own revenge when hurt by Alexander the coppersmith, but said, “the Lord will repay him according to his deeds” (2 Tim 4:14). According to Warren Wiersbe, “The word vengeance must not be confused with revenge. The purpose of vengeance is to satisfy God’s holy law; the purpose of revenge is to pacify a personal grudge.”[6]
     It is true that God may extend grace to His enemies and those who hurt us, as He gives them time to repent and turn to Him for forgiveness. We must always remember that we were God’s enemies and terrible sinners before we came to faith in Christ, and God waited patiently for us (see Rom 5:8-10), for God is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). But God’s grace does not last forever. At death, all of life’s decisions are fixed, and what the unbeliever does with Christ in time determines his eternal destiny. If a person goes his entire life rejecting God’s grace, not believing in Christ as Savior (John 3:16; 1 Cor 15:3-4), then he will stand before God at the Great White Throne judgment and afterwards will be cast into the Lake of Fire (Rev 20:11-15). It is at that time that God will deal out “retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Th 1:8-9). Wiersbe states, “Certainly, the wicked who persecute the godly do not always receive their just payment in this life. In fact, the apparent prosperity of the wicked and difficulty of the godly have posed a problem for many of God’s people (see Psa 73; Jer 12:1; Hab 1). Why live a godly life if your only experience is that of suffering? As Christians, we must live for eternity and not just for the present.”[7]
     Fourth, if we fail to follow the Lord’s directives to love, do good, bless, and pray for our enemies, and instead decide to take matters into our own hands and seek revenge, then we are sinning against God and open ourselves up to divine discipline. The very punishment we may seek to inflict upon our enemies may be administered to us by the Lord, and this because we are walking by sinful values rather than being obedient-to-the-Word believers. However, if we put the matter in the Lord’s hands and let Him dispense justice in His time and way, we can rest assured that He will bring it to pass, for He says, “Vengeance is Mine, I will repay” (Rom 12:19b), and it is “just for God to repay with affliction those who afflict you” (2 Th 1:6). Plus, when we learn and live God’s Word by faith it frees us from the tyranny of hurt feelings which can be fatiguing to the mind and toxic to the soul.
Summary
     In closing, we are to obey the words of Jesus, who  tells us to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28). Assuming the hostility never rises to the level of requiring self-defense (which does not negate loving the attacker), we are to tolerate the hostility and abuse and respond in love by doing good, blessing, and praying for our enemies. It’s ok to hurt, but not to hate. Operating from divine viewpoint, we walk by faith and trust God to handle the matter, knowing He is the “Judge of all the earth” (Gen 18:25) and that “it is just for God to repay with affliction those who afflict you” (2 Th 1:6), as God states, “Vengeance is Mine, I will repay” (Rom 12:19b). In this way, we will follow the example set by Jesus, who, “while being reviled, He did not revile in return; and while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet 2:23). If we live as God directs, abiding by the royal family honor code, then He will dispense justice upon our attackers in His time and way. The challenge for us is to discipline ourselves to learn God’s Word and live by faith, not our hurt feelings or circumstances.
 
 
[1] Joel B. Green, The Gospel of Luke, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 272.
[2] R. C. Sproul, A Walk with God: An Exposition of Luke (Great Britain: Christian Focus Publications, 1999), 115–116.
[3] Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 1046.
[4] Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 152.
[5] David A. Hubbard and Lloyd J. Ogilvie, Proverbs, vol. 15, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1989), 308.
[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 194.
[7] Ibid., 194.

Survey of Christian Theology - Lecture #14 - Hamartiology

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture #13 - The Creation & Fall of Mankind

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf 

Survey of Christian Theology - Lecture #12 - Angelology & Satanology

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture #11 - The Covenants

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

When God Uses Trials to Humble, Teach, and Bless Us

     In Deuteronomy 8:1-10, we observe where God humbled His people, Israel, in order to teach them divine truths and help them advance to spiritual maturity. The challenge before them was to walk by faith, obeying the Lord’s directives.
     Moses opens this pericope with the statement, “All the commandments that I am commanding you today you shall be careful to do, that you may live and multiply, and go in and possess the land which the LORD swore to give to your forefathers” (Deut 8:1). God desired to bless and multiply His people by giving them the land He’d promised to the patriarchs, but according to the Mosaic Covenant, the inheritance was conditioned on their obedience to Him. Moses used the Hebrew word מִצְוָה mitsvah which, here, referred to the whole corpus of laws he was providing.
     Moses’ instruction included remembering their past and God’s testing them during the forty years of wilderness wandering. Moses said, “You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not” (Deut 8:2). Moses used the Hebrew verb זָכַר zakar, translated remember, several times in His address to the nation (see Deut 5:15; 7:18; 8:18; 15:15; 16:12; 24:18, 22). The Israelites were to intentionally recall to mind God’s forty years of guidance in the wilderness for the purpose of humbling them, to test them, in order to reveal what was in their hearts. Remembering God, His commands and blessings, is set against the danger of forgetting, which will lead to ruin (Deut 4:9, 23; 6:12; 8:11). And how did God train His people? Moses said, “He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD” (Deut 8:3). Spiritual nourishment is more valuable than physical nourishment.
     God intentionally placed His people in difficult places in order to reveal what was in their hearts and to educate them that He is their provider. Jesus cited Deuteronomy 8:3 when being tested by Satan to demonstrate that spiritual nourishment is more important than physical nourishment (see Matt 4:4; Luke 4:4). Part of God’s instruction included displays of His logistical grace, as Moses revealed, “Your clothing did not wear out on you, nor did your foot swell these forty years” (Deut 8:4). God supernaturally provided for His people, meeting all their basic needs. The point was that they were to learn something. It was revealed to them, “Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son” (Deut 8:5). God wanted His people to mature and He used suffering as a vehicle to help make that happen.
     Obedience leads to maturity and maturity opens up many of God’s blessings. For Israel to receive what God had for them, they were to follow His commands and walk with Him. They were instructed, “Therefore, you shall keep the commandments of the LORD your God, to walk in His ways and to fear Him” (Deut 8:6). God was to be feared as the One who holds the power to bless and punish. And Moses describes the good land that was before them, saying, “For the LORD your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing forth in valleys and hills; a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; a land where you will eat food without scarcity, in which you will not lack anything; a land whose stones are iron, and out of whose hills you can dig copper” (Deut 8:7-9). The land of Canaan was rich with resources which stood in contrast to their wilderness experience. And the proper response to God’s goodness was for His people to bless Him. The words given to them were, “When you have eaten and are satisfied, you shall bless the LORD your God for the good land which He has given you” (Deut 8:10). An attitude of gratitude was not only the proper response to God’s goodness, but it also helped the Israelites remember the Lord as an expression of faith. As Christians, we are God’s children because we have trusted in Christ as our Savior (John 3:16; Acts 4:12; 1 Cor 15:3-4), and have been rescued from Satan’s kingdom of darkness (Col 1:13-14).
     As children of God, the Lord desires that we advance from spiritual infancy to adulthood (Eph 4:11-16; Heb 6:1). This requires years of learning and living God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), and making good choices to live by faith (Heb 10:38; 11:6). The Lord also uses adversity as opportunities for us to trust Him and grow (Rom 5:3-5; Jam 1:2-4). How we respond to trials determines whether we advance, stagnate, or regress. Let us always press on to maturity by learning and living God’s Word.

Survey of Christian Theology - Lecture #10 - The Dispensations

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

The Spiritual Life - Part 12 - Our Christian Spiritual Sacrifices

     In the church age, Christian spiritual service is connected with the priesthood of every believer (1 Pet 2:5; Rev 1:6). A priest offers worship to God and service to others. In the OT—before the Mosaic Law—few priests are mentioned. Melchizedek functioned as the king/priest of Salem (Gen 14:18-20; cf. Heb 7:1), and Reuel/Jethro (Moses’ father-in-law) as the priest of Midian (Ex 2:16-21; 3:1). Job served as the priest over his household, offering sacrifices for the sins of his family (Job 1:5). Most people worshipped and served God as non-priests.  Men such as Noah, Abraham, Isaac and Jacob built temporary stone altars and worshipped God directly (Gen 8:20-21; 12:7; 13:18; 26:24-25; 35:1-7). Before the Mosaic Law, it appears that sacrifice and worship was personal, simple, did not require special attire, and was not tied to a specific geographic location or facility.
     After Israel was delivered from the bondage of Egypt, God established the Hebrews as a theocratic nation among the Gentile nations of the world. God originally intended the whole nation to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6). However, because of the sin of worshipping the golden calf (Ex 32:1-35), God took that privilege from the nation and confined the priesthood to the descendants of Aaron, and the Levites were their assistants (Num 3:1-10; 18:1-7). God required that priests could not have any physical defects (Lev 21:17-23), and restricted the age to twenty-five to fifty (Num 8:24-25). The priests were originally associated with the tabernacle for their service and later to the temple, and special clothing was required both for the priests and the high priest. Throughout the years of their priestly service they were required to:
Be holy in their behavior (Ex 19:6; Lev 10:1-3).
Provide daily maintenance of the tabernacle, courtyard and sacrifices (Num 3:5-8; Deut 17:1).
Teach God’s Law to others (Lev 10:8-11; Deut 31:9-13; 33:8-10; 2 Ch 17:7-9; Ezra 7:10; Mal 2:7).
Offer sacrifices for sin to God (Lev chapters 4, 9, 16).
Adjudicate legal matters (Deut 17:8-13; 19:16-17; 2 Ch 19:8-10).
Preserve the tabernacle and temple (Num 18:1-7).
Inspect persons, animals, and fabrics to make sure they were clean (Lev 1:3; Deut 15:21; Lev 13-15).
Receive the tithes (Num 18:21, 26; cf. Heb 7:5).
Pronounce God’s blessing on the nation (Num 6:22-27).
The High Priest was the supervisor of all the other priests, and had to be a direct descendant of Aaron (Ex 28:1; Num 18:1-7). The High Priest was to:
Provide divine guidance (Urim and Thummim; Num 27:21).
Perform official duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16).
     Israel and the Church are both the people of God, but function under different directives. Biblical distinctions reveal that Israel is a nation (Ex 19:6), but the church is not a nation (Rom 10:19). God’s program for Israel focused on the land promised to Abraham (Gen 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt 28:19-20; Mark 16:15; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num 14:15; Josh 5:1), but the church was a mystery not known in the Old Testament (Eph 3:1-6; Col 1:26-27; cf. Rom 16:25-26).[1] Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:21; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Ch 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).
     The death of Christ on the cross fulfilled the Mosaic Law and ended the OT animal sacrificial system and the Aaronic priesthood (John 1:17; Rom 6:14; 8:3-4; 10:4; 2 Cor 3:1-13; Gal 5:18). There is no specialized priesthood today, and the Catholic Church—or any organization—is not justified in creating a priestly cast within the body of Christ. Now, in the church age, every Christian is a priest to God (1 Pet 2:5, 9; Rev 1:6), and is indwelt by the Holy Spirit (1 Cor 3:16; 6:19). The Christian becomes a priest at the moment of salvation. This is the work of the Lord Jesus Christ, for “He has made us to be a kingdom, priests to His God and Father” (Rev 1:6; cf. 1 Pet. 2:9). Peter writes, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). The functions of the Christian priesthood include:
The continual giving of the body for service to the Lord (Rom 12:1-2).
The sacrifice of praise for worship (Heb 13:15).
The doing of good works and sharing with others (Heb 13:16).
The sacrifice of personal life for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4).
The walk of sacrificial love (Eph 5:1-2; cf. 1 Pet 1:22).
Giving financially to support ministry (Phil 4:18).
Confession of personal sin to God for restoration of fellowship (1 John 1:6-9).
     The practice of the Christian priesthood begins when the believer surrenders his own body as a “living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Unlike the OT sacrifices which surrendered their life once, the Christian life is a moment by moment, continual surrender to God. This spiritual service is performed primarily within the body of Christ toward other believers for their benefit. Rather than offer the sacrifice of animals, the Christian is called to offer spiritual sacrifices. When Paul writes about giving ourselves as “a living and holy sacrifice” to God for “spiritual service” (Rom 12:1), he does not leave his reader guessing as to what he means, for one has only to continue reading in Romans chapter 12 to understand his practical application. A few verses later the Apostle provided practical application to his statement when he wrote about Christian service to others within the church. Paul wrote, “Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness” (Rom 12:4-8). And Peter wrote, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). This is love set in motion for the benefit of others. It is taking what God has given to us, spiritually or materially, and giving it freely for others to be blessed. This is consistent with what Paul writes elsewhere when he states, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4). From where does Paul learn this way of thinking? He learned it from the Lord Jesus Himself. Paul wrote:
"Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross." (Phil 2:5-8)
     Jesus is our prime example of a priestly life that has been surrendered for service to God. Jesus’ life was given for the blessing of others. Jesus said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11). And elsewhere He stated, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Several things may be said about Jesus’ willingness to surrender His life to His Father. Dr. Lewis Sperry Chafer states:
"First, Christ was willing to go where His Father chose. He was at home in the glory. It was His native environment; but He came into this world with a mission and message of grace. “God had an only Son and He was a foreign missionary.” Such was His Father’s will for Him and His attitude may be expressed by the familiar words: “I’ll go where You want me to go, dear Lord.” Second, Christ was willing to be whatever His Father chose. “He made Himself of no reputation.” He was not only willing to lay aside the garments of His glory, but He was willing, as well, to be set at naught, to be spit upon and to be crucified. That was the Father’s will for Him and His attitude may be expressed in the words: “I’ll be what You want me to be.” Third, Christ was willing to do whatever His Father chose. He became obedient unto death, and in so doing, His attitude may again be expressed in the words: “I’ll do what You want me to do.”[2]
     As Christians, we look to Jesus as our primary role model. Jesus sought to glorify the Father in every regard, and this meant living in accordance with Scripture and being willing to go and do whatever was required of Him. No doubt this brought joy, and at other times sorrow. The primary purpose of life is to glorify God, and this is accomplished as learn and live God’s Word and advance to spiritual maturity. Chafer states:
"Yieldedness to the will of God is not demonstrated by some one particular issue: it is rather a matter of having taken the will of God as the rule of one’s life. To be in the will of God is simply to be willing to do His will without reference to any particular thing He may choose. It is electing His will to be final, even before we know what He may wish us to do. It is, therefore, not a question of being willing to do some one thing: it is a question of being willing to do anything, when, where and how, it may seem best in His heart of love. It is taking the normal and natural position of childlike trust which has already consented to the wish of the Father even before anything of the outworking of His wish is revealed."[3]
     The priestly life of service to God and others belongs to every Christian. It is a life of sacrifice for the spiritual and material wellbeing of others, especially those within the church. More so, it begins when the believer decides to commit his/her life to God, to love kindness, to walk humbly, and to pursue righteousness and goodness in all things.
 
[1] A mystery (musterion) is something “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:5). Paul then states what that mystery is, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6).
[2] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 87.
[3] Ibid., 88-89.

Survey of Christian Theology - Lecture #9 - The Holy Spirit: Baptism, Indwelling, Sealing, Filling

Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/02/A-Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 8 - God the Holy Spirit: His Advent, Regeneration

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 7 - God the Son: His Coming with His Saints; God the Holy Spirit: His Personality

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 6 - God the Son: His Ascension, Priestly Ministry, and Coming for His Saints

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

The Spiritual Life - Part 11 - Making the Most of Our Time

     The Bible teaches God has assigned a limited amount of time for us to live in this world. David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Job said a person’s “days are determined, the number of his months is with You” (Job 14:5). And David said, “LORD, make me to know my end and what is the extent of my days; let me know how transient I am” (Psa 39:4). Paul said, “God made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation (Act 17:26). How we use our time is a matter of personal choice.  
     Concerning our use of time, Paul wrote, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Paul starts this instruction with the Greek verb βλέπω blepo, which the NASB translates as be careful. The Greek word basically denotes perception with the eye, but here refers to one’s mental state of alertness which, according to Louw & Nida, means “to be ready to learn about future dangers or needs, with the implication of preparedness to respond appropriately, to beware of, to watch out for, to pay attention to.”[1] The form of the verb is present tense, active voice, and imperative mood. This means our being alert is to be an ongoing action, is produced by the Christian, and is a directive to be obeyed by faith.
     Specifically, we are to be mindful of how we walk in this world. The word walk translates the Greek verb περιπατέω peripateo which is a metaphor for conduct. As Christians, we are to walk, “not as unwise men but as wise.” To walk unwisely (ἄσοφος asophos) is a possibility for any Christian, otherwise the statement is superfluous. The adjective, ἄσοφος asophos, according to BDAG, refers to “one who lacks the power of proper discernment, unwise, foolish.”[2] The fool is not necessarily one who does not reason, but reasons wrongly. He lacks God’s Word as a reference point for reality and divine viewpoint. But we are to be wise (σοφός sophos), which denotes operating from divine viewpoint. As Christians, we are to possess and operate by the revelation of God’s Word which gives us insights into realities we could never know, except that God has spoken, and His Word directs every aspect of our lives (i.e., marriage, family, friends, work, finances, etc.). When we operate by divine viewpoint, we will prioritize our lives in such a way that God is glorified, others are edified, and we are sanctified. By living this way, we are “making the most” of our time, knowing “the days are evil.” The work making translates the Greek verb ἐξαγοράζω exagorazo, which is a commercial term that denotes purchasing an item from a market. Grant Osborne states, “The verb is a commercial metaphor used for purchasing a commodity, and it implies a period of vigorous trading while there is profit to be made…Here the intention is that we will use our time wisely, making every opportunity count.”[3] And the form of the verb is in the present tense and middle voice. The present tense implies ongoing action, and the middle voice means we exercise our volition in such a way that we participate in the action and benefit from it. And what we are to regard as a precious commodity is time, which translates the Greek word καιρός kairos, which here denotes opportunities God places in our path. The same word is used elsewhere by Paul, who wrote, “Conduct yourselves with wisdom toward outsiders, making the most of the opportunity [καιρός kairos]” (Col 4:5). And in Galatians he wrote, “So then, while we have opportunity [καιρός kairos], let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). And why must we be so careful about the opportunities God provides? Paul’s answer was, “because the days are evil” (Eph 5:16b). Living in a fallen world means evil is always around us, seeking to draw us away from God and the stable ground of His Word. As Christians, we are to be on the alert, because evil people and spiritual traps abound. And believers who are ignorant of God’s Word and/or not paying attention to their activities become soft-targets for Satan’s forces.[4] Concerning the evil days, Harold Hoehner states:
"The days are evil because they are controlled by the god of this age (Eph 2:2) who opposes God and his kingdom and who will try to prevent any opportunities for the declaration of God’s program and purposes. Hence, in this present evil age believers are not to waste opportunities because this would be useless and harmful to God’s kingdom and to those who are a part of it…It is interesting to notice that he is not recommending that they fear the present evil age or avoid interaction with it. Rather his exhortation is to walk wisely in the evil days by seizing every opportunity. Unrelenting warfare exists between the God of heaven and the god of this age. In essence, believers are commanded not to let the god of this age intimidate them, but to take advantage of every opportunity in this immoral environment to live a life that pleases God (cf. Gal 2:10)."[5]
     As Christians, we will face ongoing worldly distractions which are designed by Satan to prevent spiritual growth and hinder our impact for God in this world. As God’s children, we have choices to make on a daily basis, sometimes moment by moment, for only we can choose to allow these distractions to stand between us and the Lord. We must be disciplined with the time and opportunities God gives us, learning His Word and living by faith so that we can advance to spiritual maturity and serve as lights in a dark world (Eph 5:8-10). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word, living His will, and loving those whom the Lord places in our path.
 
[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 332.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 144.
[3] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 178.
[4] This principle is true to life, for enemy forces on the battlefield, or criminals in the city, look for soft targets they can exploit for their own agenda. Knowing the enemy is present, understanding his tactics, maintaining personal preparedness and staying alert, makes you a hard-target which mitigates injury.
[5] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 694–695.

Survey of Christian Theology - Lecture 5 - God the Son: His Death and Resurrection

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 4 - God the Son: His Deity and Incarnation

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 3 -The Trinity, God the Father

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

The Spiritual Life - Part 10 - Serving Others: What it Means and What it Does NOT Mean

     Being a godly servant glorifies God, benefits others in their walk with the Lord, and helps us advance to spiritual maturity. Having a servant’s heart is in line with that of our Lord, Jesus Christ, who said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45).  Jesus, when speaking to His disciples, said, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant” (Luke 22:25-26). Paul wrote, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13). And Peter wrote, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). No greater picture of servanthood can be found than when Jesus, the King of kings and Lord of lords became the Servant of servants and washed the disciples’ feet (John 13:1-17). But service to others can happen only when they are open to receiving what is offered. Jesus offered truth and love and grace to others (John 1:14; 14:6), but He was rejected by the majority of those who saw and heard Him (John 1:11; 3:19; 5:39-40; 12:37; Matt 23:37). Being a Christian servant means being obedient to God first, following His Word and walking with Him. Below are a few examples of what being a Christian servant does not mean:
It does not mean we help others commit sins contrary to God and His Word. God’s people have a duty to say “No” to others who seek to lead us into sin (Dan 3:16-18; Acts 5:27-29); however, this should be done respectfully (Dan 6:1-10, 20-21; Acts 23:5).
It does not mean we have to expose ourselves to unnecessary harm. Sometimes it’s valid to hide to avoid harm (1 Ki 18:13; Acts 9:23-25; John 8:59; 2 Tim 4:14-15). However, if avoidance is not possible (like Stephen in Acts 7), we are to commit ourselves to the Lord (1 Pet 2:21-23), bless rather than curse (Luke 6:27-28; Rom 12:14; 1 Pet 3:8-9), and trust that God will dispense justice in His time and way (Rom 12:17-21; 2 Th 1:6-7). This is executed by faith and not feelings.
It does not mean we have to interact or befriend people who are hostile to God (2 Tim 3:1-5). Solomon said, “Do not associate with a man given to anger; or go with a hot-tempered man, or you will learn his ways and find a snare for yourself” (Prov 22:24-25). Scripture also states, “do not associate with a gossip” (Prov 20:19), and “do not associate with rebels” (Prov 24:21), for “Bad company corrupts good morals” (1 Cor 15:33; cf. 1 Cor 5:11). Choosing our friends carefully is important, for “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20).
It does not mean we forfeit the right to defend ourselves physically or legally when we come under attack. In Scripture there are examples of believers who at one time defended themselves or others, but then at other times fled and/or suffered for their faith. David, who killed Goliath (1 Sam 17:48-51), twice fled when Saul tried to kill him with a spear (1 Sam 18:11; 19:10), and refused to retaliate, even when he had opportunity (1 Sam 24:4-6). Paul, who at one time took a beating with rods (Acts 16:22-23), later used legal force by exercising his rights as a Roman citizen to protect himself from a flogging that might have killed him (Acts 22:25-29). And Paul eventually appealed to Caesar, hoping to gain a just trial (Acts 25:7-12).
     In summary, we are called to have a servant’s heart and be willing to give of ourselves to help others know the Lord and walk with Him. However, only the person who is positive to God and has a humble heart will accept and benefit from what we offer. Wisdom helps us identify those who are humble.  

Survey of Christian Theology - Lecture 2 - Bibliology

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Survey of Christian Theology - Lecture 1 - Bibliology

     Every Christian should have a basic knowledge of the doctrines found in God’s Word. This series of lectures will provide some of the basics of Christian Theology and is intended to help the growing believer advance in his/her knowledge of God and His Word. A complete set of my study notes can be found here: https://thinkingonscripture.com/wp-content/uploads/2023/01/Survey-of-Theology-Lecture-Notes.pdf

Tithing: It’s NOT What You Think!

     The word tithe means “to give a tenth.” Prior to the giving of the Mosaic Law (ca. 1445 B.C.), we see an example of Abraham giving Melchizedek a tenth of the spoils of war which he had accumulated after he had defeated Chedorlaomer at the Valley of Shaveh (Gen 14:17-20). Later, Jacob made a vow to give God a tenth of his possessions if God would be faithful to protect him on a journey (Gen 28:20-22). In the accounts of Abraham and Jacob, there was no mandate from heaven for them to give a tenth, and when they did give a tenth, it appears to be a one-time act, never repeated as far as Scripture is concerned. It was not until several centuries later that tithing became mandatory for the nation of Israel when they entered into the Mosaic Covenant and came under the Mosaic Law. Click here for full article: https://thinkingonscripture.com/2020/06/27/giving-or-tithing/

The Spiritual Life - Part 9 - A Biblical Consideration of Worship

     Worship is about honoring God who is worthy of praise and thanksgiving. To worship means we recognize the object as deserving of praise. Worship is tied to biblical truth (John 4:24; Col 3:16), is practiced individually (Jam 5:13), corporately (1 Cor 14:26), and does not depend on circumstances, as Paul and Silas worshipped while in jail (Acts 16:25). Giving finances to support God’s work is also an expression of worship (1 Ch 29:8-16). David spoke of the heart of giving, saying, “I know, O my God, that You try the heart and delight in uprightness, I, in the integrity of my heart, have willingly offered all these things; so now with joy I have seen Your people, who are present here, make their offerings willingly to You” (1 Ch 29:17). Paul said, “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver” (2 Cor 9:7).
     Demons seek to get people to worship anything other than God, which is idolatry. Idolatry is thievery because it steals from God the glory that is due Him. Some people even worship demons (Lev 17:7; Deut 32:17; Psa 106:36-38; 1 Cor 10:20; Rev 9:20). Sinful people worship the creation rather than God. Paul wrote of unbelievers, saying, “For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever” (Rom 1:25). During the seven-year Tribulation, unbelievers will worship the Antichrist. John wrote, “All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain” (Rev 13:8).
     Sometimes God’s people fail in their worship, both personally and corporately. Aaron failed when he led the Israelites to worship the golden calf (Ex 32:1-8). The bronze serpent that Moses made as an object of healing in ancient Israel (Num 21:9), later became an object of worship and was destroyed by King Hezekiah (2 Ki 18:4). Gideon, after he served the Lord, made an ephod of gold, which became an object of worship in ancient Israel (Judg 8:27). Solomon, in his old age, turned away from the Lord and worshipped idols and set up places of idol worship for others (1 Ki 11:4-8). The apostle John twice worshipped an angel and was rebuked for it (Rev 19:10; 22:8-9). John also warned Christians to be on guard against idolatry, saying, “Little children, guard yourselves from idols” (1 John 5:21).
     Jesus is God (John 1:1, 14, 18; 20:28; Heb 1:8), and as God, He received worship from angels (Heb 1:6), the Magi (Matt 2:11), a man healed of blindness (John 9:38), and several times by His disciples (Matt 14:33; 28:9, 17). In the Gospel of John, Jesus spoke of worship, saying, “God is spirit, and those who worship Him must worship in spirit and truth” (John 4:24). To worship God in spirit means: 1) it’s connected with the Holy Spirit (Eph 5:18-20), and 2) is tied to the believer, where the Holy Spirit resides (1 Cor 3:16). To worship God in truth means: 1) it is genuine and not fake (Matt 15:8-9), and 2) it is tied to divine revelation (Col 3:16). Though other reasons might be given, there are at least five biblical reasons why God’s people worship Him.
We worship God because of His deliverance. Moses said, “I will sing to the LORD, for He is highly exalted; the horse and its rider He has hurled into the sea. The LORD is my strength and song, and He has become my salvation; this is my God, and I will praise Him; my father’s God, and I will extol Him” (Ex 15:1-2).
We worship God because He is good and loving. David said, “O give thanks to the LORD, for He is good; for His lovingkindness is everlasting” (1 Ch 16:34).
We worship God for His strength and protection. David said, “The LORD is my strength and my shield; my heart trusts in Him, and I am helped; therefore my heart exults, and with my song I shall thank Him” (Psa 28:7).
We worship God because He created everything. The twenty-four elders in, Revelation chapter four, worship God, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev 4:11).
We worship Jesus because of His redeeming work on the cross. The twenty-four elders in Revelation chapter five worship Jesus, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation” (Rev 5:9).
 
Dr. Steven R. Cook
 
 
 
 
 
 
 

The Spiritual Life - Part 8 - Advancing to Spiritual Maturity

     In tonight's lesson we discussed the importance of prayer as well as worship and thankfulness to God. These are activities we must develop on a daily basis as we learn to trust God and follow His Word by faith. As we advance spiritually, these practices will become more and more routine for us. The end result is that God is glorified, others are edified, and we get to enjoy the Christian life fully. 

God Loves Israel

     Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world! He even calls Israel, “My glory” (Isa 46:13). And God loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! For full article: https://thinkingonscripture.com/2023/01/15/god-loves-israel/ 

Tares Among the Wheat - Part 34 - Advancing to Spiritual Maturity

     The purpose of this lesson is to explain what the Bible teaches about the Christian’s advance to spiritual maturity. These lessons help us to know God’s Word in order that we might live His will and live the righteous life He expects. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
 
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Podcast: https://windowwalker.podbean.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Tares Among the Wheat - Part 33 - Advancing to Spiritual Maturity

The purpose of this lesson is to explain what the Bible teaches about the Christian’s advance to spiritual maturity. These lessons help us to know God’s Word in order that we might live His will and live the righteous life He expects. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3 
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Living the Spiritual Life - Part 7 - Steps to Spiritual Maturity

     In tonight's lesson we spent the whole hour discussing how God uses trials to help develop us spiritually. These trials become opportunities for us to grow into spiritual adults and to let our light shine for others to see. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God in and for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians. Trials can make us bitter or better, depending on how we respond to them. 

Tares Among the Wheat - Part 32 - Advancing to Spiritual Maturity

     The purpose of this lesson is to explain what the Bible teaches about the Christian’s advance to spiritual maturity. These lessons help us to know God’s Word in order that we might live His will and live the righteous life He expects. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Tares Among the Wheat - Part 31 - Advancing to Spiritual Maturity

     The purpose of this lesson is to explain what the Bible teaches about the Christian’s advance to spiritual maturity. These lessons help us to know God’s Word in order that we might live His will and live the righteous life He expects. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Tares Among the Wheat - Part 30 - The High Calling of God’s Servant

     The purpose of this lesson is to explain what the Bible teaches about the high calling of God’s servants. The Bible reveals that Christians are called to a high standard of conduct which glorifies God and edifies others. This requires Christians to learn God’s Word and to live God’s will, which takes years of study and application. As we advance spiritually by faith, we will reach a place of maturity where we will maximize God’s truth and grace. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Is Self-Defense Biblical? - https://youtu.be/aFFSeUYNysQ
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

The Spiritual Life - Part 6 - Steps to Spiritual Maturity

     Restore Broken Fellowship with God Through Confession of Personal Sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses. The apostle John wrote, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings. William MacDonald states:
"The forgiveness John speaks about here [i.e., 1 John 1:9] is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life."[1]
     Be Filled with the Spirit. Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading. Warren Wiersbe comments:
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense, “keep on being filled”, so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They... were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.[2]
Lewis S. Chafer wrote:
"To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Eph 3:16-21; 2 Cor 3:18)."[3]
Charles Ryrie states:
"To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality."[4]
     Walk in the Spirit. Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Prov 13:20), sinners (Psa 1:1; Pro 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture. Jesus, speaking of the ministry of the Holy Spirit, said, “the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26). The Holy Spirit helps the Christian know the Word of God, and to recall Scripture when needed for guidance. The Holy Spirit also works through mature believers—whose thinking is saturated with God’s Word—to help provide sound biblical advice for others. Warren Wiersbe states:
"The New Testament calls the Christian life a “walk.” This walk begins with a step of faith when we trust Christ as our Savior. But salvation is not the end—it’s only the beginning—of spiritual life. “Walking” involves progress, and Christians are supposed to advance in the spiritual life. Just as a child must learn to walk and must overcome many difficulties in doing so, a Christian must learn to “walk in the light.”[5]
Charles Ryrie adds:
"Constant dependence on the power of the indwelling Spirit of God is essential to spiritual growth and victory. By its very nature, walking is a succession of dependent acts. When one foot is lifted in order to place it front of the other one, it is done in faith—faith that the foot that remains on the ground will support the full weight of the body. You can only walk by the exercise of faith. You can live the Christian life only by dependence on the Holy Spirit. Such dependence will result in the Spirit’s control over the deeds of the flesh (Gal 5:17-21) and the Spirit’s production of the fruit of the Spirit (vv. 22-23). Dependence on the power of God and effort on the part of the believer are not mutually exclusive. Self-discipline and Spirit-dependence can and must be practiced at the same time in a balanced spiritual life. Dependence itself is an attitude, but that attitude does not come automatically; it usually requires cultivation. How many genuine Christians there are who live day after day without even sensing their need of dependence on Him. Experience, routine, pride, self-confidence all tend to drag all of us away from that conscious dependence on God which we must have in order to live and act righteously."[6]
 
[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2310-11.
[2] Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2 (Colorado Springs, Col., Victor Publishing, 2001), 48.
[3] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 43-44.
[4] Charles C. Ryrie, “What is Spirituality?” Bibliotheca Sacra 126 (1969): 206.
[5] Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2, 479.
[6] Charles Ryrie, Balancing the Christian Life (Chicago. Ill., Moody Press, 1994), 198.

Tares Among the Wheat - Part 29 - The High Calling of God’s Servant

     The purpose of this lesson is to explain what the Bible teaches about the high calling of God’s servants. The Bible reveals that Christians are called to a high standard of conduct which glorifies God and edifies others. This requires Christians to learn God’s Word and to live God’s will, which takes years of study and application. As we advance spiritually by faith, we will reach a place of maturity where we will maximize God’s truth and grace. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Tares Among the Wheat - Part 28 - Knowing and Doing the Will of God

     The purpose in this lesson is to explore what the Bible reveals about knowing and doing the will of God. Dr. Cook discusses the theological categories of God’s will, which include His permissive will, overruling will, and providential will. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
 
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Tares Among the Wheat - Part 27 - Knowing and Dong the Will of God

The purpose in this lesson is to explore what the Bible reveals about knowing and doing the will of God. Dr. Cook discusses the theological categories of God’s will, which include His revealed will, sovereign will, and directive will. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Christian’s Under the Law of Christ: https://thinkingonscripture.com/2022/09/04/christians-under-the-law-of-christ/
When God Judges the Nations: https://youtu.be/SFYVzYTNPAY
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

Tares Among the Wheat - Part 26 - Knowing and Doing the Will of God

     The purpose of this lesson is to explore what the Bible reveals about knowing and doing the will of God. Dr. Cook discusses subjects such as general and special revelation, negative and positive volition, and how once God's Word is learned, it must be applied by faith in all aspects of life. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Steve’s Blog: https://thinkingonscripture.com/ 
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/
 

God Alone is My Rock and Salvation - Psalm 62

     Psalm 62 is a psalm of David in which he is experiencing unjust attacks and feels threatened by enemies who seek to topple him. In this psalm, David counsels his soul to trust in God alone. When anxious fears arise, he is conscious to turn to the Lord and not people or riches. Trusting in the Lord alone, and waiting in silence, are key features of the psalm. The Psalm is broken into three stanzas, with two ending with Selah. A complete set of notes are found here: https://thinkingonscripture.com/2022/12/29/god-alone-is-my-rock-psalm-62/ 

Tares Among the Wheat - Part 25 - The Life of Faith

     The purpose of this lesson is to explain the life of faith that we are called to live after we’ve trusted in Christ as our Savior. We are saved by grace alone, though faith alone, in Christ alone. However, after salvation, we are called to a life of discipleship, which means we must learn and live God’s Word on a daily basis. This is the life of faith that follows salvation. To read in full, see Dr. Cook’s book: https://www.amazon.com/gp/product/B09WXT7NL3
Steve’s Blog: https://thinkingonscripture.com/
Steve’s Books: https://www.amazon.com/kindle-dbs/entity/author/B005FSY6XO
Steve’s Audio Lessons: https://thinkingonscripture.com/audio-video/